Rosicrucian Digest, March 1948

8/13/2019 Rosicrucian Digest, March 1948

http://slidepdf.com/reader/full/rosicrucian-digest-march-1948 1/42

O S I C R U C I A N

M A R C H , 1948 25c p er copy

^552*, DIGEST

/ l i t • S c i e n c e .



S t u d e n t ^ a p p l i e

Made of sterling silver will*

beautiful enamel finish andan embossed design consist-ing of the sphinx and pyra-mids. 1 he Rosicrucian in-signia is very impressively setoff. I he man s type has thatdesired quality of massiveness. The woma n's type isol the same design, hut moredainty. Prices include mail-ing to you. Available in goldPrices on request.

F O R M E NO n l y # 6 . 95

F O R W O M E NO n l y # 6 . 2 0

(Federa l Excise TaxI s I n c l u d e d )

A MARK of D istinction

Il f E G E N D S s ay t h e a nc i en t p h i l os o p he r D io g e n e s u

Jl l—i a lant ern in his search for an ho nes t man . You ca

e m p l o y a m o r e s i m p l e a n d d i g n i f ie d m e a n s o f a t t r a c t i n g t

y o u r s e l f t h o s e w h o t h i n k i t s yon do—those whose idea l s a

t h e s a m e a s y o ur o w n . W i t h o u t u n d u e d i s p la y, t h e s i m pl

Ros ic ruc ian f ra te rna l ins ign ia r ing wi l l announce , to a l l wh

may know i ts s ign i ficance , tha t you a re n R osic ruc ia n

tha t the i r acqu a in tan ce i s welc ome . I h i s f ra te rna l r ing

an "O pe n S es am e” in every c i ty o r l and . It p roc la ims yo

as one of wor th y idea l s and a P ra te r o r Soror in sp i r i t , r

gard less o f you r c reed or na t io na l i ty. L ike a magic wa nd

d i sso lves fo rmal i t i es and he lps to es tab l i sh warm f r iendsh ips

A s a p i e c e o f je w e l r y i t is h a n d s o m e , s t u r d y a n d e c o n o m i c a

You wi l l he p roud to wear i t . fo r i t wi l l symbol ize you

R o s i c r u c i a n m e m b e r s h i p .

R O S I C R U C I A N S U P P LY B U R E A US A N J O S E , C A L I F O R N I A . U . S . A .

T H E I N S T I T U T I O N B E H I N D T H I S A N N O U N C E M E t



THE DEVIL’S BRIDGEFramed against a somber sky, in a region of Switzerland that is covered with dark and mysterious forests,

nds this house, the birthplace of Theophrastus von Hohenheim, renowned as Paracelsus. Th e massive andbidding structure in the foreground, spanning the turbulent Etzel River, is known as Teufelsbriicke (Thevil’s Bridge).

It was in this psychic atmosphere that the future Bosicrucian M aster and great physician spent his soliy youth in the fifteenth century



Old When Egypt Was Young

S C R I B E S . P. C.T h e R o s i c r u r i a n s ( A M O R C )S a n J o s e , C a l i f o r n i a

P l e a s e s e n d m e t h e f r e e b o o k ," T h e M a s t e r y o f L i f e . " I a m s i n -c e r e ; n o t m e r e l y c u r i o u s .

N a m e ..................... .............................. _...

A d d r e s s ........................................................

S E C R E T M E T H O D S

F O R T H E M A S T E R Y

O F L I F E

W HENCE came the knowledge tha t bu i l t t he Pyramids andthe mig hty Temples of the Ph arao hs ? Civi l izat ion beganin the Nile Val ley centu r ies ago. Where did i ts f i rs t

bu i lde r s acqu i re the i r a s tound ing wisdom tha t s t a r t ed man onh i s upward c l imb? Beg inn ing wi th naug h t they overcame na -ture 's forces and gave the world i ts f i rs t sciences and a r ts . Didtheir knowledge come from a race now submerged be-neath the sea. or were they touched with Inf ini te inspira-t ion ? From wh at concealed source came the wisdom tha tproduced such characters as Amenhotep, Leonardo da

Vinci , Isaac Newton, and a host of others?TODAY IT IS KNOWN tha t they d i scovered SECRETMETHODS for the development of their inner power ofmind. They learned to command the inner forces withintheir own beings, and to ma ster l ife . This secret a r t ofl iving has been preserved thro ugh out the ages. I t i s ex-tended to those today who dare to use i ts profound pr in-ciples to challenge the problems of life.

S e a l e d B o o k L o a n e d T o Y o u

Has l i fe brought you that personal sat isfact ion, thesense of achievement and happiness that you desire?If not , i t i s your duty to acquire this ra t ional secretmethod for the m astery of li fe . No t everyone is to been t rus ted wi th an in t ima te knowledge o f the mys te r i e sof l i fe , for they are not capable of properly using i t .But i f you are one of those who wish to forge aheadand wish to make use of the subtle influences of life,the Rosicrucians (not a re l igious organizat ion) wil lsend you a book of explanat ion without obl igat ion.This book, ent i t led, "The Mastery of Life ,” te l ls howyou, in the pr ivacy of your own home, without inter-ference with your personal affairs or manner of l iving,may receive these secret teachings, this secret methodfor the m astery of li fe . No t weird or s t ran ge pract ices ,but a ra t ion al appl icat ion of the laws of li fe . Use thecoupon on the r ight , and obtain your confident ia l copyat once.

A M K N H O T E P

T l i e f i r s t t od e c l a r e b u t o n e

G o d .

L E O N A R D O D A V I N C I

S c u l p t o r , a r t i s t ,s c i e n t i s t a n d

m y s t i c .

S I R I S A A C N E W T O N

S c i e n t i s t ,p h i l o s o p h e r ,

m a s t e r o fn a t u r a l l a w.

The ROSICRUCIANS (AMORC)S A N J O S E C A L I F O R N I A U . S . A .



ROSICRUCIAN DIGESTC O V E R S T H E W O R L D

T H E O F F I C I A L I N T E R N A T I O N A L R O S I C R U C I A N

Z I N E O F T H E W O R L D - W I D E R O S I C R U C I A N

M A R C H , 1 9 4 8

The Devil's Bridge (Frontispiece)

Thought of the Month: W ha t Do You Live For?

Rosicrucian New Year

Le Comte de St. Germain

Sanctum Musings: The Supernatural

The Paradox of Free Will

New Life for All ..... ..........

As Science Sees I t ........................................

Cathedral Contacts: Miracles and the Good Life

Whence the Indian?

Temple Echoes

Crisis ...............................................

Benefactor of Humanity (Illustration)

S u b s c r i p t i o n t o t h e R o s i c r u c i a n D i g e s t, T h r e e D o l la r s p e r y e a r. S i n g l ec o p i e s t w e n t y f i v e c e n t s .

E n t e r e d a s S e c o n d C l a s s M a t t e r a t t h e P o s t O f f i c e a t S a n J o s e , C a l i -f o r n i a , u n d e r S e c t i o n 110 3 o f t h e U . S. P o s ta l A c t o f O c t . 3 , 1 9 1 7.

C h a n g e s o f a d d r e s s m u s t r e a ch u s by t h e t e n t h o f t h e m o n t h p r e c e d i n gd a t e o f i s s u e .

S t a t e m e n t s m a d e i n t h i s p u b l i c a t i o n a r e n o t t h e o f f i c ia l e x p r e s s i o n s o ft h e o r g a n i z a t i o n o r i t s o f f i c e r s u n l e s s s t a t e d t o b e o f f i c i a l c o m m u n i c a t i o n s .

Published Monthly by the Supreme Council of

T H E R O S I C R U C I A N OR DE R— A M O R CR O S I C R U C I A N PAR K S A N J O SE , C A L I F O R N I A

ED ITO R: Frances VejtasaC o p y r i g h t , 1 94 8, b y t h e S u p r e m e G r a n d L o d g e o f A M O R C . A l l r i g h t s r e s e r v e d .



The Ros icrucian Di gest March1948

T H E

THOUGHT OF THE MONTHW H A T DO YOU LIVE FOR?

By THE IMPERATOR

h a t is the sumrnurn bon- um , the supreme good inlife as it pertains to per-sonal living? The end orpurpose of life has beena favorite quest of philo-sophic minds since an-tiquity. The thoughtfulman who reviews his

pattern of living, finds in its vicissi-tudes few. if any, comforting certain-ties. His daily existence is principallyone of trial and error. It is a strugglewith events and forces, the outcome ofwhich is problematical. He has no as-surance that the insidious and sub-tle tentacles of disease will not sud-denly ensnare him. Tomorrow, as well,

his large or his meager resources maybe swept away by a change in thepolitical or economic tides. If mansucceeds in resisting these factors, hestill must look forward to a gradualdiminishing of those physical and men-tal powers in which he may now takepride. In fac t, optimism in life, itwould seem, is principally the conse-quence of ignorance or a refusal toface realities.

Obviously, if there is a teleologicalor mind cause behind existence, itwould have conceived some purpose for

human life. For centuries, both meta-physics and religion have labored withtheories of what such an intentionalend is for man, the presumption beingthat our tribulations here are causedby: (a) failure to comprehend our pur -pose in life, or neglect to abide by it:(b) that human suffering is a penaltyto be endured for previous violations ofsome divine decrees. In defense of

purely philosophical abstractions andreligious idealism, it can be said thatthey have made life more easy, moreenduring for millions of persons. Theirmethods and practices, however, havenot been absolute, and so, a great por-tion of humanity continues to grapplewith uncertainties in life.

Putting aside traditional philosophi-cal speculations and religious hagiog-raphy for the moment, let us considerthe individual himself. What do youwant from life? Think in terms of generalities, not particulars. To better ap-proach the problem, let us ask—in whatway will the things that you wish, oryou think you need, serve you? Youfind it necessary, of course, to requiresustenance—food and shelter. Theseare essentials to existence. But, if youwish to live, why do you wish to do so?To accomplish something, perhaps? Toattain a profession, to marry, to have ahome of your own? To pursue furtherknowledge?

The affirming of any of these motivesis not sufficient. They are merely meansto an end. If you were to realize any ofthese desires, what would it mean toyou in personal feeling? We consciouslvact because of the effects our acts haveupon our integrated nature, that is, ourpsychic, mental, or physical selves. Weuse the word psychic to include theemotional as well as the spiritual as-pects of our being. The re is, then,some state or experience of our con-scious existence which we all preferEverything is done to further that ex-perience. Is not this preferred experi-ence imperturbability? Do we not alwant freedom from those sensations



which we designate as discomfitures?Discomfiture is of varying degrees. Ints intensity it is pain. Absolute freedom

from discomfiture does not provide anintermediate state, but rather a mildtitillation, or pleasurable sensation.Pleasure, likewise, is on a graduatedscale—from “mild” to “ecstasy.”

Actually then, the end in life whichwe finally seek is pleasure, or happiness. We are accustomed to associatingpleasure with sensual gratification, as,for example, the indulgence of the ap-petites. However, agreeable sensations,whether they arise from the satisfac-tion of the intellect or the moral sense,provide what we recognize as a stateof happiness. It appears, then, tha thappiness is a pleasurable state of mind and body.

Ways of Happiness

Is the pursuit of happiness, as an endin life, worthy of man’s intellectualand moral attainment? Many moralistshave inveighed against devoting our-selves exclusively to the pu rsuit of hap -piness. They have execrated such amotive as being selfish, as living en-tirely for oneself. Let us consider someof the nobler concepts which thesemoralists have advanced as being theproper objectives for mankind. Perhaps,one most frequently expounded is the“enlightenment of mankind.” This pro-vides for a freeing of man from the en-slaving influences of ignorance and itsprecipitates — fea r and helplessness.Why should man be freed from thebondage of fear and helplessness? Isit not to extirpate from his conscious-ness the mental torment and discomfi-ture which they cause? Consequently,we enlighten mankind so that men m ayexperience that impe rturbability which,after all, constitutes happiness.

Various religious doctrines exhortmen to five a godly life, to conform tocertain spiritual precepts. Some sectsuse the negative approach in their the-ology. They hold that failure to abideby the Word of God incurs the “Wrathof God.” Other sects emph asize thepositive view—obedience to what theydefine as “divine edicts” bringing forthrewards. In either case, what is it thatreligion is holding out to man as anultimate end for devout living? Is it

not happiness ? In the first instance,men must weigh the consequences of atheological “wrath of God” for wrong-doing, against an otherwise sereneexistence. In the second instance ,where spiritual rewards are to be givenfor godly conduct, these rewards areevaluated in terms of at least emotionaland mental satisfaction—a kind of hap

piness.Presuming, then, that the practical

purpose of living for mank ind is happi-ness, and that happiness is pleasure,how can the latter be sustained? Pleas-ure is of two distinct qualities, as theancient sages discovered. One is negative, and is in direct proportion to thenegating of some irritation. The pleas-ure that comes from scratching an itchis an example of this pleasure. Ob-viously, when the irritation diminishes,so also does the pleasure that followsfrom removing it. There is no way inwhich such a pleasure can be acquiredunless the abnormality, the irritation,is first aroused. Conversely, the positive pleasures are those which have no pointof tolerance. In other words, they neverdiminish; they continue to provide sat-isfaction to the extent that we desireand pursue them.

Physical pleasures are of the nega-tive type; they are contingent uponthe desires arising from the body, suchas the appetites. It is no t possible toenlarge greatly upon an appetite with-out causing such detrimental effects tohealth as cause discomfiture instead ofpleasure. Further, if we endeavor tosustain an appetite so as to experiencethe pleasure that comes from gratifyingit, we find that the appetite becomessatiated and the pleasure lessens. Ap-petites are Nature’s methods of making

us conscious of some deficiency in ourphysical nature, or some function thatshould be performed. When the func-tion for which the appetite exists hasbeen fulfilled, Nature will not collabo-rate with the will of man to utilize itsolely for pleasure.

Appetition, that is, the pleasure ofthe appetites, best serves those who arein their yo uth . With increasing years,Nature demands less of the body andsensual pleasure reaches a modicum.Those who have devoted their lives to

such physical enjoyment, find them-selves in their later years, trying des



perately to recapture a lost form ofhappiness; or they are reaping the con-sequences of earlier abuses of the body.This does not mean to imply that weshould become ascetics and practiceself abnegation or abstinence. Accept

the pleasures that come from normaland proper indulgence of the appetites,but do not idealize them; do not con-sider them as that happiness of whichthe end of life consists.

Still another kind of negative pleas-ure is that which is associated with thelove of possessions, or cupidity, andwith the pursuit of amusements. Thesepleasures provide relatively momentarysatisfaction. They oblige us to chasecontinually after particulars and pas-times. The man or woman who con-tinually “sets his heart” upon some-thing new, or different, is sufferingfrom ennui. He is unable to riseabove boredom by a mental stimulationof his consciousness. He finds tempo-rary relief in the excitation which hisinterest in material things provides.When the limited curiosity they arouseis curbed, after he once possesses theobject, to prevent sinking again into adullness of spirit, he must fasten hiscuriosity upon some new object. Eachtime he thinks that if only he pos-sessed the object of his desire, his pleas-ure would become lasting.

Such a victim, of which there aremillions, eventually finds himself sur-rounded by a multiplicity of devicesand appliances, commonly called gadgets. To use them in the manne r inwhich they are intended requires theoccupation of much time and patience;they must be repaired and maintainedif they are to function properly. All ofthis is laborious to the lover of posses-sions. The only pleasure he experiencesis in acquiring the objects. Thereafter,the pleasure slips away; in fact, thevery sight of the myriad articles be-comes a disturbing reminder of lostloves.

Rounds of social functions, entertain-ments and parties, are but escapes fromthe irking monotony of an unstimu-lated consciousness. Biologically, life is

Ros ic ru cian act*vity. The suppression of natur alactivity, such as disuse or inertia, pro-vides discomfiture from which we takeflight by devious means. If we musteat, drink, and sleep for physical nor-

The

Diges t M arc h1948

malcy, so, too, we must exercise thefunctions of the mind. One who doesnot think, imagine, and use the facul-ties of the intellect, finds life becomingincreasingly dull and unpleasant. Hetries to compensate for it by resortingto physical pleasures and the pursuitof material things. He succeeds only incomplicating his life. It becomes intri-cate and, therefore, wearying. The in-dividual also becomes cynical and cap-tious. Eventually, he contaminates allopportunities he contacts which mightotherwise provide him with the happi-ness for which he longs.

Cultivation ot Talents

Each of us is bom with certain in-clinations or mental tendencies, as taents. These may be cultivated, and theymay also be identified later with par-ticular activities. Inherently, these in-clinations are broad sentiments—as forexample, a particular attachment forthe ha rmo ny of sound, or the symmetryof form—which we designate as aethetic taste. Psychologically, the causeof such talents, or emotional and men-tal inclinations, is still a matter oftechnical conjecture. It is surmised,however, that they result from the ex-ceptional development of certain association-areas of the brain. Unlike theappetites of the body, these desires, aswe may call them, are never appeased.

The more they are indulged, the moredeveloped they become. Consequently,the pleasures proceeding from them areproportionately increased.

If one has mechanical, artistic, liter-ary, or explorative urges, there is nogreater happiness which he can experience in life than to devote all availabletime to them. His life will indeed be ablessed one if he is able to make sucha pursuit his daily occupation. Further,it is found that the way of happiness,when it is related to these latent in-clinations, is usually a simple life. Theinventor, the painter, the composer, thewriter, the scholar, or the explorer, asa research worker in certain fields ofknowledge, does not need to surroundhimself with myriad possessions so asto enjoy his great love. The satisfactionis found in the exercise of his own na-ture, in the cultivation of his mentaland psychic inclinations. He stimulateshimself! The things which he uses are



merely instrumental. He does not ex-pect them to provide pleasure. The endsin his life are not things, but rather,ideals. These ideals are conceived waysand m eans for an expression of the feel-ings he has within. The happiness heexperiences consists not in getting, butrather in materializing what alreadyexists within himself. The pleasure isalways thus derived from a creativeand active function of Self.

What of those who have no excep-tional talents? They will not be con-scious of impelling psychic urges andwill thus resort to externalities andphysical pleasures to avoid the ennuiof monotony. W hen a person is notpowerfully moved by a mental desire,he must resort to a serious analysis ofhis own personality. It is obviously amore difficult procedure, but real hap-piness is worthy of the effort to secureit. One may not be certain as to whatwill provide mental pleasure; he must,then, put his various inclinations to thetest. W hat in terests appeal to you? Dis-tinguish these from those which merelysatisfy the appetites an d from pleasures

derived through the acquiring of par-ticular things. Once having an opinionas to a source for your personal happi-ness, expose yourself to the activitywhich you identify with it. Determinewhether the pleasure which comes fromgratifying the desire is quickened orlessened with the passing of time. Sup-pose you think you would like to workin metals, to become proficient in metalcraft. You think that there is an appealin that particular kind of occupationor avocation. Take a course of trainingat your local night school or from aneighborhood craftsman. Try to makeyour own designs. If the work provestedious instead of increasingly excit-ing—as a positive pleasure should be,you have not found your true inclina-

tion.Everyone can find happiness in thismanner. Illness and other anticipatedcircumstances may cause temporarysuspension of the happiness, yet it willalways remain a pool to be stirreddeep ly by one’s own efforts. Th e goalof our personal life is happiness, butyou must set the course in the rightdirection.

MORE POWERFUL IN DEATHStatesmen and humanitarians generally have been alarmed about India’s future

since the fanatical assassination of Mohandas Karamchand Gandhi, spiritual leaderand med iator for millions of the subcontinent’s people. For years, th at frail bit ofhumanity devoted his efforts to the liberation of his people, and later to a reconcilia-tion of trad itiona l religious hatreds. Has his influence ended with th e casting of hisashes upon the murky waters of the sacred Jumna and Ganges rivers?

Religious roots penetrate man’s emotional nature far deeper than do politicalconvictions. Acts of violence m ay arise fro m political idealism. Also, religious dogmacan be so construed as to sanction mur der, to fur the r its end. Th e blood such devoteeshave upon their hand s they consider to be a personal bap tism of sanctity. It requires,therefore, a peculiar genius, with a mystical perception of religion, to cause men tosubordinate their creeds to the welfare of the whole of human ity. Gand hi was endowedwith such genius. He was slowly accomplishing a feat previously demonstrated onlyby those few in history who have been true spiritual leaders.

As it was with most of that scant number of illumined persons who lived before

Gandhi, it also took a spectacular ending of his life to focus attention upon his causeand real character. His opponents always had reason to respect Gandhi, but by thosemany who did not know him, Gandhi was looked upon as a fanatic, just as was Jesusthe Christ in his time. Ironically, Gandhi today is eulogized in newspapers w hichduring his life ridiculed him in words and caricature. Now, th ey dare no t . . . for anawakened world consciousness has realized the tremendous inner power of the man.The support Gandhi needed from the outside has been won. In some circles it willmanifest only as a sympathy for his cause; in others, as active participation in finishingthe Mahatma’s uncompleted work.

In his land, veneration and the recounting of his deeds will inevitably make hislife a sacred tradition. Mor e and more to millions of his countrym en, he will assumethe status of a god. Th us, like the grea t rivers up on which his ashes floated, his in-fluence will increasin gly flow throu gho ut all of his beloved India. In mo rtal death,he will become more powerful than when living.



Rosicrucian New YearImperator Proclaims Sunday, March 21, as the Beginning

of the Traditional Rosicrucian Year 3301

k n o w l e d g e is princi-pally experience, then allknowledge is rooted inthe phenomena of na-ture. Most of the impor-tant customs, traditions,and philosophical tenetsmay be traced to man’sobservation of occur-

rences in his world, or to his study ofthe mysterious functions of his ownbeing. The most advanced religiousand philosophical systems have hadtheir beginning in man’s speculationupon the periodic changes in the physi-cal world and in his own organism.The coming of day and of nignt, thechanges in the seasons, the periodicfruitfulness of the soil, life and death,birth and puberty—such phenomenaamazed the primitive mind. Man wasawed by them and they aroused withinhim an intense curiosity. Such an atti-tude of mind furthered an inquiry intothe nature of these mysteries.

The primitive suppositions aboutthese mysteries, although lacking thelogic and reasoning of the civilizedthinker, nevertheless, constituted early

learning. It was man’s attempt to as-sign some explanation to his experi-ences. We cannot criticize the mistakesof the conceptions of these ancients if

The we take into consideration the level of Rosicrucian society The primitive mind isn . one stage m the procession of knowl

£ l edge; we are anothe r. A civilization Mar ch which m ay exceed ours, is still another.1948 At least, time has not removed the

importance and basic significance ofsome of the early observations of ourpredecessors. They still play an impor-tan t pa rt in our lives, although ou r con-ceptions of them may have advanced.The ancients related the changes inseasons to the periods of man’s ownlife. Youth is the spring of life. Matur-ity is the summer of life. Th e age ofachievement, or the harvest of life, isthe fa ll. The decline of life is the winter. Moreover, just as man is born andpasses away, so, too, a great transitionin nature may be observed, particu-larly in the temperate regions. In thewinter, there is a suspension of plantlife resembling death itself. Leavesshrivel and crumble away; most foliagewithers, losing its beauty and fra-grance. All nature takes on a depress-ing, moribund aspect; even the sunseems to lose its luster; its brilliance,and its corresponding warmth.

Particularly impressive to the an-cients was the revival of plant life afterthe interval of dormancy during thewinter months. There was evidence ofthe rejuvenation of nature. That whichhad died appeared to be rehorn. A

pleasant, verdant garment againclothed the face of the earth. Trees andshrubs blossomed. The very air wasladen with the fragrance and thesweetness of living and with growingthings. The sun warmed the earth withits rays and again made it fruitful. Itwas natural that the annual cycle should, therefore, be considered as be-ginning with the season of spring—a





The Rosicrucian Dig est March1948

Le Comte de St. GermainTHE MAN OF MYSTERY

By J o h a n F r a n c o , F.R.G.

PART II

h e artistic achievementsof Count de St. Germainwere highly praised byhis contemporaries, andyet it has seemed thatnot a trace of them re-mained. However, gradu-ally here and there wef ind ev idence o f t he

Count's activities, especially in themusical field. Not one of the Count’spictorial creations has thus far beenlocated, and we may assume that theywere destroyed during the French revo-lution, because they are said to haverepresented fastidiously adorned andbejeweled dignitaries. It is not impos-sible, or even improbable, that some-where in an attic one of these paint-

ings is hidden and may be brought tolight. We don’t know if the Countsigned his work; it is quite likely thathe did not. If the unusual colors heemployed, and which caused so muchcomment in his days, had resisted thedisintegrating influence of time, theidentification would have been consid-erably facilitated.

The Comtesse de Genlis, who wasquoted at length in Part I of this arti-cle in the February issue, has the fol-lowing to say on the subject:

“He [Count de St. Germain] waswell acquainted with physics, and wasa very great chemist. . . . He painted inoil colours, not, as has been said, inthe finest style, but very well: he haddiscovered a secret respecting colours,which was really wonderful, and whichgave an extraordinary effect to his pic-tures: he painted historical subjects inthe grand style, and never failed toornament the draperies of his women

with precious stones: he then employedhis colours in painting these ornaments,and his emeralds, sapphires, rubies,etc., had all the brightness and theglancing brilliancy of the preciousstones the y imitated. Latour, Vanloo,1and other painters, went to see thesepaintings, and admired extremely thesurprising effect of these dazzling col-ours, which however had the disagree-able effect not only of throwing thefigure into shade, but of destroying bytheir truth all the illusion of the pic-ture. Notwithstanding, in the orna-mental style, these colours might havebeen happily employed; but M. deSaint Germain never would consent togive up the secret.”

In the literary field there is one

highly mystical poem,* attributed toSaint Germain. It is written in French.We do not know when this sonnet wasconceived, but it sounds unmistakablyOriental in its contents. The idea ofNirvana plays a major part in it, andthe poem could have been written dur-ing one of the Count’s journeys to theOrient.

Saint Germain himself wrote toCount Lamberg:1 “I owe the discoveryof the melting of precious stones to mysecond voyage to India, which I under-took in 1755 with Robert Clive undercommand of Vice Admiral Watson. On

J Mau r i ce Quen t i n de l a Tou r, 1 70 4 178 8 , f amous fo r h i spo r t r a i t s o f Lou i s XV and t he r o ya l f ami ly.

J e an Bap t i s te Van loo , 16 84 1 74 5 , a nd Ca r l e Va n loo ,1705 1 765, both celebrated French painters . Mad ame deGenlis probably was referr ing to the las t .

s P oem es phi losophiques sur I ’homme (Merc ier, Par is ,1795 ) .

* Le Me mor i a l d ' u t i mon da i t i , b y J . M . C om t e de Lamberg (Au Cap Cor se . 1774 ) .



my first trip I had obtained only veryslight knowledge on this wonderfulsecret. All my attempts in Vienna, inParis, in London, served only as experi-ments; to find the Philosopher’s StoneI was privileged in said period.”

The following is a free translationas to meaning, without conforming tothe sonnet rhyme and line length:

PHILOSOPHICAL SONNET

Curious scrutinizer of all Nature ,I have know n the beginn ing and the

end of the great All.I have seen the gold in all its mig ht in

the depth of the m ine;I have grasped its subs tance and un de r

stood the workings of its leaven.I could explain by which ar t the soul

makes its home In the flanks of a mothe r and carries

on, and how a grain of wheat,And a grape stone, both, when put

under the humid dust,Become yo ung blade and vin estock, and

ultimately bread and wine.Nothing was, God willed, noth ing be

came something;I doubted it, I searched upon what the

universe is based;Nothing kept it in balance an d no th ing

supported it.

Finally, w ith th e measure of praise and reproach,I measured etern ity; He called m y

soul,I died, I worshipped, I knew nothing

any more.Threefold Wisdom

We have come now to the most pre-cious occult document in existence: La Tres Sainte Trinosophie, the Most HolyThreefold Wisdom, which is generallyattributed to the Count de Saint Ger-main. If we trace its history, we find

little evidence that it was created bythe Count. All we know is that he wasin possession of the original at one timeand that he himself undoubtedly wentthrough its initiation. The beautifulmanuscript, which now rests in the Librairie de Troyes in France, is only acopy, made during Saint Germain’s life-time and decorated in the then veryfashionable Egyptian manner. Theoriginal was destroyed by the Count onone of his voyages. W e canno t hereeven begin to analyze this profound

document. That would include a thor-ough knowledge of the Hermetic phi-losophy, the Cabbala, and Alchemy,which three constitute the ThreefoldWisdom.

Another enigmatic work attributedto the Count de Saint Germain is en-titled “La Magie Sain te revelee a Mo yse, retrouvee dans un mo num ent egyptien, et precieusement conservee en Asie sous la devise d’un dragon aile” (thesacred Magic, revealed to Moses, redis-covered in an Egyptian monument andpreciously preserved in Asia under thedesign of a winged dragon). Thismanuscript, written in a fairly simplecipher, is a ritual of ceremonial magicwith instructions “how to accomplishthree miracles: (1) to find things lostin the seas since the upsetting of theglobe. (2) to discover mines of dia-monds, gold and silver in the heart ofthe earth. (3) to prolong life beyondone century with strength and health.”

Musical Composition

We read in many accounts aboutthe great musicianship of the Count deSaint Germain, but nowhere do wefind his name in the music dictionaries,at least not under Saint Germain . . .but we do find him mentioned under

another name, namely, under the nameof Giovannini, an Italian violinist andcomposer (birth year unknown), whodied in 1782 and who had been a pupilof Leclair. Grove’s Dictiona ry of Music and Musicians tells us that he wentfrom Berlin, where he lived most of thetime, to London in 1745 and produced,under the pseudonym of Count de St. Germain, a pasticcio entitled L ’lncon- stanza delusa (Haymarket, April 7,1745), in which the airs were muchadmired. He also wrote seven violinsolos (which are really complete so-

natas with figured bass accompani-ment) and many songs. The most im-portant work, however, seem to be the“Six Sonatas for two violins with a bass

for the harpsicord or violoncello” whichwere published around 1750 by I.Walsh in London. Walsh printed asmall advertisement on the bottom ofthe title page of the Six Sonatas aboutanother work by the same author:

M usique raisonnee selon le bon sens aux dames Angloises qui aiment la vrai gout en cet art. Curiously enough we

vuuvi



The Rosicrucian Dig es t Mar ch1948

find exactly the same words in Frenchinscribed by our Comte de Saint Ger-main in a copy of that work which hededicated to his friend and host, Princede Lobkowitz, at Raudnitz Castle inBohemia. The Count de Lamberg men-tions in his forementioned book thatthe Count “intended to go to Viennato meet again Prince Ferdinand Lob-kowitz whom he had known in Londonin 1745.” That explains how the Lon-don publisher of the “Six Sonatas”could have seen the Musique Raisonneewith its dedication to Prince Lobkowitz.

The most amazing feature is the ex-act imitation the engraver of the “SixSonatas” made of the mysterious sym-bol in front of the name de St. Germain .* This symbol is as yet unex-plained because we do not know defi-nitely what initials are represented.There is a letter in the British Museumof the Count to Sir Hans Sloane (1735)signed P. M. de St. Germain.

Here, then, we have the undeniableproof that the great mystic, who calledhimself the Count de St. Germain, wasactually the man who wrote the musicattributed to Giovannini.

We read in Grove’s account of Gio-vannini, also, that the song “Willst du

dein Herz mir schenken ” has been at-tributed to Johann Sebastian Bach forsome time. The reason was that it wasfound in Anna Magdelena’s (Bach’swife) second and largest music book,with the marking “Aria di Giovannini” on the outside of the page. Scholarsconsidered this to be an Italianizationof Bach’s first name Jo ha nn , but thishas been widely disputed since then.Dr. Alfred Heusz* argued that if Gio-vannini had really written it, he wouldhave been so proud of it, that he surelywould have made it known to the worldthat he was the composer of it, andwould have published it with his othersongs.

This argument loses all its strengthsince we know tha t Giovannini was the

* Altho ugh we f ind the n ame Sa int usual ly spel led out ,t he Coun t h imse l f s eemed to have used the abb rev ia t i onSt .

* Zeit ichn 'fe fuer Musif j (M arch 1925, Leipzig) .

Count de Saint Germain. The Countseemed to thrive on just this type ofmystification. He never attempted to

ju st ify his moves an d actions even und erthe most embarrassing circumstances.We might also point out that it wasquite common for one composer to copyby hand an admired composition of an-other. Bach frequently did that withillustrious contemporaries — like Vi-valdi, for instance.

The re is an unmistakable Bach flavorin the song in question but that provesnothing because we notice this also inother works of Saint Germ ain. Hismusic is delicate, graceful, and charm-ing without being extremely profoundor original. It does show a particularcharacteristic which can be readily feltand recognized throughout the variousworks, large and small. It definitelyproves to be the typical product of anelegant period, without ever becomingboring or trivial. It does not attain theOlympic heights of a Johann SebastianBach, nor does it quite match the nos-talgic beauty of a Wolfgang AmadeusMozart, but it rather compares favor-ably with Telemann, Quantz, CarlPhilipp Emanuel Bach, and his othercontemporaries. We find the work over-shadowed also by the musical giants

before and after Bach, Mozart, andBeethoven. That accounts for the totaleclipse of Saint Ge rma in’s music. Thereis a wealth of beautiful music hidden inthe great libraries of the world, justwaiting for someone to rediscover andrevive them.

Facts - - Not Fiction

We have tried here to present abso-lute facts known to be true about theCount, and to discard all doubtful in-formation and frivolous gossip. Manyfacets of the life of this strange manwill never become entirely clear.Napoleon III ordered a complete dos-sier to be made on the Count de SaintGermain. After this was done, the com-plete material with all its pricelessdocumentation went up in flames withthe building in which it was kept, dur-ing the Commune, as if it were destinedto remain a secret.



Six

S o n a t a s

FOR TWO

V I O L I N S

W ITH A TASS FOR THE

H A R P S I C O R DOR

V I O L O N C E L L O

COMPOS’D BY

L ondon. Prt nfu/ Sy I .Walsh t/i tnt k. Jfrvru/

Of whom ma y h e h a d b y t h e f a me A u t h o r

Mufique Ra i fonnee-Se lon le bon Sen* Auk Dame* Anglofyes qu i a iment l e v ra i gou t e« ce t Ar t . Bemg * Collection of Favourite I tal ian So ng s.

C c (



T h e Rosicrucian Dig es t M ar ch1948

A SANCTUM MUSINGS

THE SUPERNATURAL By R o d m a n R. C l a y s o n , Grand Master

>

n e of the first importantfundamentals which thestudent of m ys t icismcomes to recognize isthat there is nothing su-pernatural in true mysti-cism. In the practice ofmystical principles thereis, of course, much that

is out of the ordinary to the averageindividual whose experience has beenlimited to the happenings of the every-day planes of Nature’s phenomenalmanifestations.

While the mystical and occult sci-ences deal with unseen forces, energies,and powers, it is recognized that theseforces, energies, and powers are in Na-ture and of Nature; they are not out-side of it. Nature’s finer forces are asnatural as are her less fine and morefamiliar powers and energies. Th e moreknowledge the individual possesses, themore truly and fully will he recognizeand realize this fact; the more ignorantthe person, the less will he be pre-pared to accept it. The wise man has

extended widely the circle of the natu-ral, while the ignorant man regards assupernatural all that his limited powersof understanding fail to grasp.

With his limited understanding, theignorant man is quite likely to feel thatmystical demonstrations are miracu-lous. The truths of occult and mysticalscience are as old as human thought.

In the early ages of human existence,there were certain wise men who laidthe basis of mystical science and whopassed on their discoveries and teach-ings to other students. These studentsin turn transmitted the knowledge totheir own pupils, and so on and on.The light of knowledge has been trans-mitted and passed from generation togeneration of teachers and students.The Rosicrucian Order has been (andis) among those organizations whichhave lighted the torch of knowledge;and down through the years each stu-dent has lighted his torch from theflame, and in this way the Light hasnever been extinguished.

In every generation the Order hastaken the fundamental natural factspassed on to it, and has tested, experi-men ted with an d checked on these facts,afterward adding to them the result ofits own discoveries and findings; thusthe whole structure of mysticism hasbeen built up and strengthened fromcentury to century. The RosicrucianOrder is one of a long chain of torchbearers that have received the ancientlight in this way, and thejr desire tomaintain this light and pass it on to allwho will receive it. We might say thatthe ancient wisdom has been passedfrom mental torch to mental torch,throughout the ages, in the progress ofmank ind. As a ma tter of fact, thefundamental truths as taught by the



ancient masters have been kept intactin their original purity by active groupsof men and women in every age who,refusing great numbers of half devel-oped students and followers, follow the

ancient custom of reserving the truthfor the few who are ready to compre-hend and master it.

In every period of history there havebeen many initiates in the variouslands of the earth who have kept alivethe sacred flame of the teachings. Theseinitiates have always been willing touse their lamps to relight the lesserlamps of the outside world when thelight of truth seemed to grow dim andclouded by reason of neglect. Therealways have been those who have faith-

fully tended the altar of truth uponwhich was kept alight the perpetuallamp of wisdom. In some of the wellknown ancient writings we find the ad-monishment: “When the ears of thestudent are ready to hear, then comeththe lips to fill them with wisdom.”

Mind* Unawahened

Primitive man in his ignorance foundit easy to account for the operation ofnatural forces of all kinds through thegeneral theory of the existence of thesupernatural. To his uncultured andchildlike mind the explanation of sim-ple natural phenomena was found inthe idea that supernatural beings orentities directly caused all unusual oreven usual natu ral happenings. To himthere were spirits, demons, devils, orsimilar supernatural entities operatingthe forces which produced the blowingof the wind, the rise and fall of thetides, the storms of the ocean, the m an i-festation of lightning and thunder, theburning of fire, the apparent movementof the sun and stars around the earth,the growth of trees, and, in fact, allother natural phenomena. His worldwas peopled with countless super-natural beings and forces—some goodand helpful to man, and some evil andharmful. Natural law was inconceiva-ble to him. He needed the supernatu-ral explanation for all natural happen-ings, and his active imagination in-vented the necessary entities requiredby his ignorant conception of naturalevents.

Even within the time of written his-tory, we find profound thinkers teach-

ing that the movement of the starsaround the earth was caused by angels;each star had an angel which pushedit around its regu lar course. Such mindsapparently found it difficult, if not im-

possible, to conceive of a great naturallaw and order which was inherent innatural tilings and which caused theirorderly and regular movements, events,and happenings. But the dawn ofhum an na tural science, however, gradu-ally brought more and more naturalhappenings under the theory of natu-ral cause and effect—the operation ofnatural forces proceeding under natu-ral laws.

However, notwithstanding the won-derful advance in the progress of natu-

ral science and the comprehension ofeducated men that natural phenomenacan be rationally explained under thetheory of natural laws and forces, therestill are great numbers of persons who,even today, seek the explanation of un-usual and less familiar natural happen-ings in some supernatural forces or en-tities. To the educated individual, thecircle of purely n atur al things and ha p-penings is constantly widening, eventhough the great masses of people arereluctant to give up their antiquatedsuperstitious ideas and seek to retainthe exploded theories of supernaturalcauses for purely natural phenomena.It requires no argument to convinceany intelligent person that the manymarvelous wonders of modern science—such as the telegraph, the telephone,the radio, the phonograph, the electricfight, the production and application ofelectric power, the automobile, photog-raphy, motion pictures, the steam en-gine—are all explainable by naturalforces and laws.

These things would have been con-sidered miraculous by the men of theancient world; and such men wouldhave at once sought to explain and ac-count for them by presenting the theoryof supernatural forces and entities! Infact, history records many instances offar less wonderful performances, ex-hibited by the wonder workers, magi-cians, and heathen priesthoods of theancient world, as supernatural andmiraculous happenings which werepure and simple. The ancient so calledsupern atural performances of such per-sons are far excelled by the natural



T he Rosicrucian Dig es t Mar ch1948

performances of modern science whichare understood and capable of mani-festation by even the average well in-formed school boy.

Working Mtanis

Natural law, as recognized by theRosicrucians, is a law or set of lawsdecreed in the beginning by the Di-vine mind as the working basis of allcreation, and without which no mani-festation can occur or exist. Naturallaws insure progressive gradations, orcycles of evolution, in spite of all theobstacles placed by man to thwart theiroperation. The motive behind naturallaw is the preserving of life for theattainin g of the ideal expression. Suchpreservation recognizes no man madeideal which is contrary to the law andoperation of the Cosmic.

It is true that the masses of peopleare not as yet as well informed as theymight be. They seem reluctant to partwith the old supernatural explanation.However, day by day, intelligent per-sons are coming to recognize the pur elynatural explanation behind the won-derful manifestations of the universe.The mists of ignorance are being dissi-pated and are melting away before therising sun of human knowledge, andthe reign of natural law and forces isgradually being recognized.

Nature, in the scientific usage of theterm, is now defined in textbooks as“the sum total of the forces, energies,and powers, physical and psychical,which animate and cause activity inthe natural world, or the aggregate ofthe events, happenings, activities, andchanging things which make up thenatural world.” All things, events,forces, energies, and powers, which fitinto this class are rightly designated asnatural. The class of natural things israpidly being added to by science andphilosophy. The class of supernaturalthings is rapidly being subtracted fromthat which once dominated man’sthinking. That which we are sayingabout nature and natural law has refer-ence only to the operation of naturalforces and activities as defined by natu-ral science, and has no applicationwhatsoever to religious beliefs and doc-trines. We are not dealing with reli-gion. We are considering the provinceof reason, not that of Faith.

We seek to render unto God thosethings which may be godly, and torender unto Nature those things whichbelong to Nature. We do not seek totake away the spiritual Rock of Ages,nor are we willing to have man robNature of that which rightfully is apart of her realm. We believe that Godcreated Nature and caused the naturalworld to proceed according to naturallaw and order under natural forces.We agree with John Burroughs, whowrote: “To say tha t man is as good asGod would to most persons seem likeblasphemy; but to say that man is asgooa as Nature would disturb no one.Man is a part of Nature or a phase ofNature, and shares in what we call herimperfections.”

The eminent scientist, Sir WilliamCrookes, inventor of the Crookes tubewhich made possible the discovery ofthe X ray, wrote: “In the old Egyp-tian days a well known inscription wascarved over the p ortal of the Temp le ofIsis, ‘I am whatever has been, is, orever will be, and my veil no man hathyet lifted.’ Not thus do modern seekersafter truth confront Nature—th at wordthat stands for the baffling mysteries ofthe universe. Steadily, unflinchingly,we strive to pierce the inmost heart ofnature—from what she is, to recon-struct what she has been, and to proph-esy wh at she shall be. Veil after veilwe have lifted and her face grows morebeautiful, august, and wonderful, withevery barrier th at is withdrawn.”

The World of Motion

Mysticism and modern science are inagreement upon the basic fact that allnatural forces and energies manifestthemselves in vibratory motion. Every-thing is in vibration. All energy, men-tal and physical, is vibratory. The dif-ference in the character of naturalthings consists chiefly of their differingrates of vibrations. Change the vibra-

tory rate of a tiling and you change itscharacter. Light is vibration; electricityis vibration; sound is vibration; thoughtis vibration; matter itself is vibratoryenergy. What are called Natur e's finer

forces are simply Nature’s manifesta-tions of certain higher forms of vibra-tion. All that you know, or can know,regarding the outside world is the re

(Continued on Page 60)



The Paradox of Free Will B y W a l t e r J. A l b e r s h e i m , F.R.C., Sc.D., E.E.

Mr. Albersheim is a prominent physicist engaged in research with one of the out-standing electrical ma nuf actur ing industries of the Un ited States. In addition to beinga scientist, he is we ll versed in mysticism a nd rela ted topics, as his article reveals. Heis likewise a member of the National Research Council of the Rose Croix University.

— T h e E d i t o r .

h e average man i n ou rmodern Western worldhas the uncomfortable feeling that science, phi-losophy, and religion are

incompatible. He maynot admit it even to him-self, but subconsciouslyhe believes: that science

ules actual life; that philosophy is forhigh brows; and that religion is forSunday mornings and for special occa-ions such as birth, marriage, and

death. Actually these three are but dif-erent paths to the common goal of

understanding and the mastery of theworld.

Science relies mainly on induction

rom “observed facts,” that is, uponour consciousness of sense impressions;philosophy relies on intellectual analy-is and deduction; and religion, on thenner feeling of prophetic souls—al-hough their personal inspirations mayater be generalized and codified as

creeds. We will try to follow all threepaths from primitive beginnings to thepresent times and observe how theywind and intertwine, in their attemptso get around one of the great obstacleso human thought: the contradiction

between a divinely established naturalorder and free will!

Primitive man, unsupported by anyinherited knowledge, lived in constantfear of his surroundings. Every eventseemed a law unto itself; every object,filled with demonic fife. His religion

consisted of superstitious attempts topropitiate or master the “Spirits” bymagic rites. If he reflected at all abouthis own will, it offered no problemsbecause he regarded himself as justone among myriads of unrelated andindependent living beings.

Slowly, man’s awakening mind sawthe regularity and order in naturalphenomena, such as day and night,the seasons, and the movements of tidesand of the stars. Each of these regularevents was now felt to be a sacred and

awe inspiring mystery. Religion ex-pressed this feeling by declaring thateach was directed by a deity of its own.

W ith the grow th of civilization,knowledge became organized. Scienceswere born and mankind recognized in-terrelations between many separatephenomena such as the moon and thetides. Religious views underwent asimilar consolidation and combined thepreviously unrelated nature deities in-to a “pantheon,” a closely knit familygroup ruled by a Father god. These

gods were still believed as being inde-penden t enough to fight and argue with



T he Rosicruciaji Dig es t Mar ch1948

each other; and while they had thepower to interfere in human affairsand to punish human crimes, these oc-casional acts did not seriously limitman’s freedom of action.

Unifying Concepts

The problem of free will did notseriously arise until science claimedunity of natural law; philosophy, ofmoral law; and religion sensed theunity of divine rule throughout theworld. In the beginning of monotheismthe one god was pictured not u nlike theearlier storm- and. war-gods, as jealous,wrathful, and vengeful. But graduallysuch attributes were found unworthyof the Creator, the Ruler of the Uni-verse. God had to be the highest idealof perfection that man could conceive:almighty, all knowing, just, merciful,and kind. Unfortunately this picture ofGod as an idealized human Father wasnot consistent with itself nor with ex-perience.

Outer experience showed tha t theworld is not altogether good. Th e po-larities of light and darkness, life anddeath, joy and sorrow, good and evilpervaded the Universe. And inn er ex-perience told ma n tha t he possessed awill of his own. He felt free to thinkand to act as he pleased, even thoughhis actions might be disapproved andfrustrated by the heavenly Father.This freedom of the human will wasused by the churches to explain theexistence of evil: man had fallen fromGrace and by his sin spoiled God’s per-fect creation, thus bringing death andsuffering upon himself and all livingcreatures.

However, if God is good and allpowerful, why doesn’t He prevent manfrom sinning? or if man is free in past,present, and future acts, how can Godbe omnipotent and omniscient? That isthe great dilemma which goes to thefoundations of religion and philosophyand even of science, as we shall see.

Its religious aspect hinges on theconception of one almighty personalGod. All monotheistic religions havewrestled with the problem for thou-sands of years and have pronouncedvarious contradictory solutions. TheJewish and Catholic faiths seem to leantoward the interpretation that God vol-untarily yields up part of His sover-

eignty to man’s free will and that inreturn He wants man to be His volun-tary servant. Islam and some protestant denominations, on the other hand,exalt the unlimited power of the Lord.Thus they are forced into fatalism.

Some religious leaders claim that Godknows and decrees before a man isborn, whether he is destined for salva-tion or for eternal damnation. Thisview, of course, is as hard to reconcilewith God’s Mercy and Justice as withhuman free will.

This religious dilemma has its exactcounterpart in modern science, if onebut substitutes the words causality anddeterminism for omniscience and omnipotence, and uncertainty for free wil l.The beginning of our modern scientificage m ay be identified with the lifeworkof one man, Sir Isaac Newton. New-ton’s analysis proved that the manifoldobservations of his predecessors TychoBrahe, Kepler and Galilei (Galileo)—in fact that al l known mechanical mo-tion in the Heavens and on Earth—could be summed up in one mathe-matical law. By this law, all the mys-teries of planetary motion, of comets,winds and tides, of falling apples andcannon balls, seemed solved in princi-ple, if not in detail. Th e French phys -icist Laplace put it this way: “Giventhe position and velocities of all theatoms in the Universe at any one in-stant, an Infinite Mind could calculatethe entire future course of the World.”

This scientific claim of strict causal-ity deeply affects our understanding ofGod. If all events follow of necess ityfrom eternal laws, God cannot be ac-cused of arbitrary judgment, wrath,and punishment. As the Originator ofthe universal laws, God is omnipotent;and as the Infinite mind who antici-pates their effects, He is omniscient,but has He Himself any freedom left?Isn’t He like a watchmaker who, hav-ing made his world so perfect an in stru-ment, has nothing fu rther to do throughall eternity but to keep it wound up?

Eternal Questions

If God Himself has no free will, thenman certainly cannot have any either,and his inner consciousness of Freedomis but self deception. But to admit that,would bring us into conflict with thebranch of philosophy called epistemol-



ogy, or theory of knowledge. Thistheory points out that all knowledge isbased on human consciousness. Eventhe so called objective scientific knowl-edge is acquired only by the impres-sions made by sensory data upon ourconsciousness. It is therefore no moredirect nor valid than our direct innerconsciousness of Will and free choice.If scientific deductions and inner feel-ing contradict each other, there is noway of proving which is right. This isthe scientific and psychological aspectof our great paradox.

In stating that it was brought uponus by the Newtonian interpretation ofthe physical world, we have oversim-plified a development which extendedover two centuries. Newton himselfwas a deeply religious man and a literalbeliever in the Gospels. He thereforetook pains to exempt the human mindfrom the laws of the physical universe.However, his successors recognizedthat such a distinction between “deadmatter” and “living beings” is incon-sistent. A fter all, ma n’s body and bra inare composed of the same atoms as therest of the world. Experiments showedthat life processes obey the physicallaws of conservation of energy and mo-mentum. Thus, the tendency toward

mechanization grew until some Dar-winists mechanized the old idea of evo-lution by describing it as the survivalof the fittest in a universal struggle forexistence. I n more recent yea rs, the Behaviorist school of psychologists evenmechanized the human will itself intoan automatic reaction to our surround-ings.

Where do these developments of reli-gion, science, and philosophy leave ouraverage man? His scientific educationis just about catching up w ith N ewton ’sseventeenth century theories, althoughthe newspapers give him a smatteringof the newest discoveries. His philo-sophical views, most likely, are moldedafter nineteenth century materialism,the “creed” of an age which thoughtthat the Universe could be explainedas a vast mechanism. His religious be-liefs, however, adhere to the patternof a Christian or a Jewish Church, setin the sixteenth or the fourth centuryA.D. or even in the first century B.C.He is caught between scientific deter-minism and the religion of a personal

God who will hold him responsible forhis “free” decisions. In this dilemmahe is likely to guess that the scientistsm ust be right, because thei r automobilesand atom bombs “work.” No wonder herelies on cynical materialism for theworkaday week, on official religion forSundays, and on his own reason—notat all!

But is there any way out of the para-dox? W ha t should the Rosicrucian stu-dent think who endeavors to combinew ith mystica l religious feeling the spiritof scientific inquiry and of individualphilosophical reasoning? Doesn’t theexistence of the paradox itself prove theneed for a higher outlook on all threepaths to understanding: for a newscience, a new philosophy, and a re-newed religion?Revolutionary Changes in Science

As to science, in this twentieth cen-tur y it has gone far back (or rather for-ward) from the rigid mechanistic viewsof the nineteenth century. Even theatoms, the old symbols of rigidity, in-divisibility and permanence, were firstbroken up into a planetary system ofwhirling electrons (Bohr, 1913) andthen dissolved into a nebulous cloud ofc o n d e n s e d energy (Schroedinger,1925). The framework of Newton’smechanical world was changed whenthe theory of relativity (Einstein,1905) denied independent existence totime and space, welding them togetherto form a four dimensional, staticworld. Most revolutionary of all, thequantum theory (Planck, 1900; Ein-stein, 1905) casts doubt upon the pre-dictability of the physical world. Thistheory claims that energy can be radi-ated and absorbed only in fixed lumpscalled quanta. Whether and when such

a transfer of energy takes place is tothe observer a matter of probability,not of certainty. The Uncertainty Prin-ciple (Heisenberg, 1927) states that itis impossible to obtain exact knowledgeof the position and the velocity of aparticle at the same time. But positionand velocity, not just of one particlebut of all the particles in the universe,at one single instant, are just the datawhich, according to Laplace, must beknown to make the world predictable!

(Continued on Page 61)



The Rosicrucian Dig est March1948

THE SUPERNATURAL(Continued from Page 56)

suit of the contact of your mental rea-soning apparatus with the vibratory

motion reaching it from the outsideworld. The only way we can perceiveor be affected by such external tilingsis through vibratory motion. The worldis known to us simply by virtue of andin relation to the vibratory motion ofits particles. These vibratory motionsare appreciated and registered by thenervous system within us and bv it arebrought at length to the mind’s per-ception.

If man were to discover that he hadone or two senses of perception, in addi-tion to those of whicn he is aware, thatwhich is now the phenomenal worldmight, for all we know, burst intosomething amazingly different. In con-sequence, with the additional revela-tions of the new senses, he would nodoubt become cognizant of propertiesof matter which previously had notbeen perceived by the ordinary senses.Our senses give us only a section of theworld’s phenomena. Even with all ourpresent knowledge, man is able to per-ceive only a limited number of soundvibrations. There exist many soundvibrations above and below man’s scaleof perception which he is now unableto perceive, but which can be registeredon delicate instrum ents.

The Self

Man’s perception and knowledge ofhimself are unfolding. He now knowsthe laws concerning the things withwhich he is in immediate contact aswell as thousands of other importantprinciples which are natural in charac-ter. The element of the supernaturaldoes not enter into them. Man mustlearn that he himself is a part of thenatural law and order of things. Thisfact is maintained in the writings ofthe Rosicrucian mystic, Franz Hart-mann, who said, “The microcosm ofman is a true counterpart, image, andrepresentation of the great macrocosmof nature. In the former are containedall the powers, principles, forces, es-sences, and substances which are con-tained within the latter, from the Su-

preme and Divine spiritual principles,called God, down to the grossest state

of life.”Man has all the forces of nature at

his disposal, but he must use themproperly. The same sun that warms ourearth and renders life possible also killscountless persons exposed to its rays onthe desert; fire, tha t great friend of manwhich has been one of the most potentfactors in the evolution of the race frombarbarism to civilization, is also amighty enemy that destroys both prop-erty and lives; electricity, that runs ourmachines, lights our homes, and per-forms countless other beneficial tasksin the service of man, brings instantdeath to him who, through ignorance,touches a live wire; water, that mostnecessary element that renders lifepossible and which is necessary to growour grain and perform countless othergood services, also acts as our enemy attimes, drowning people and sweepingaway homes; gravitation, which holdsall things in place from suns and starsdown to the tiniest atom of matter, alsocauses people to fall to their death fromhigh places, or to bring down on theirheads falling objects from above them.

In short, every natural force or poweris capable of producing effects uponman that may be either beneficent orbaleful, according to the circumstancesof the case. We recognize these factsand accept them as laws of nature—laws that are in and around us, lawswhich we are to use constructively, andthe functions of which are definitelynot supernatural. Although man feelsthat he is at the apex of creation, thereis no satisfactory basis for this belief;this is nothing more than an instanceof wishful thinking of the delusion of

grandeur. Man must progress, expand,and evolve much further, in order thathe may have fuller understanding ofN atu re’s laws.

Man’s heart beats from a force with-in; the flowers of spring bloom becauseof the existence of the forces of nature;the sun shines because of its ownenergy; everything that exists is sub-

ject to cause an d effect. No th ing which



responds to the laws of nature occursthrough accident. Man stands midwaybetween the universe above and aroundhim and the world upon which he is.Energies and elements of the stars and

the earth are found within man. Manis a part of the universe, a part of allthat of which it consists; he is a part ofthe great Cosmic realm. M an has withinhim mind, consciousness, and intelligence. With these faculties he can learn

about himself, of the orderly functionsof his body; he can recognize that sameorderliness of nature about him; a nd hecan gradually comprehend the func-tions of the universe at large. Throughhis growth in understanding, he willcome to realize that all is system andorder, that all abides by natural law,and that there is no such thing as thesupernatural.

V A V

THE PARADOX OF FREE WILL(Continued from Page 59)

Some physicists (Tetrode, 1922;Wheeler, 1945) drew even more farreaching conclusions from the quantumtheory. According to them the radia-tion and the absorption of an energyquantum are not separate events buta single interaction between donor andreceiver, regardless of intervening timeand distance: I f you now observe astar located at a distance of 100 lightyears, then not only do you know that

its light was emitted 100 years ago,but you also know that the glowingatoms in the star knew 100 years agothat you, as yet unborn, would observeit at the present moment!

Such revolutionary changes in scien-tific concepts were bound to exert aprofound influence on philosophy, andamong the first ones to discuss the newphilosophical outlook were some of thepioneer scientists themselves.

The Uncertainty Principle, for in-stance, was claimed to establish thepossibility of free will. To its originatorit did nothing of the kind; to him “un-certain” me ant m erely “unobservable.”Heisenberg had explained that the hu-man eye and all instruments consist ofthe same atoms and electrons as do theobjects under observation. Such coarsetools for observation inevitably disturbthe object. Hence our image of theworld must remain fuzzy, like a tele-vision image composed of too few linesor like a newspaper illustration builtup from a coarse grid of black dots.

But to others, and especially to SirArthur Eddington, this uncertainty

took on the meaning of indeterminism.Each atom, electron, and photon wassupposedly free to pick up or to rejectan energy quantum. Thus Eddingtontried to bolster his belief in his ownfree will by postulating a free will ofthe electron. It is strange tha t thismaster astronomer whose formulas as-pired to link macrocosm and micro-cosm, did not realize that indetermin-ism of even the smallest particle under-

mines his entire mathematical structure.To Einstein, on the other hand, uni-

versality of natural law means com-plete determinism. He has expressedhis conviction “that events in natureare controlled by a much more bindinglaw than we suspect today when wespeak of one event being the cause ofanother.” In keeping with his relativity which abolishes absolute time,Einstein feels that every event is linkedwith all others, past, present, and fu-ture, just as all the notes in a perfectmusical composition are interrelated.

Mystical tlcligion

The conflicting views of these twogreat scientists show that in spite ofgreat advances, modern science has notye t solved the conflict between Freedomand Law. W e shall now see that en-lightened, mystical religion can anddoes overcome it. Le t us first examinethat aspect of the paradox which seesGod as bound by His own laws! One

way out of this difficulty is implied inthe theory of relativity but has been V2 Z



proclaimed ages ago by the Mystics:We must rise above the narrow humanconception of Time. God did not pro-pound His laws at some time in thedim past, as a rule to remain in forceforever after, because He is beyond

time. Evolution is the unfolding of theeternal laws to the time bound humanview. But eternity is not an endlessextension of time; it is a timeless Now.The psalmist and worldly poets agreethat God and even man (once he isblessed with Illumination) are aboveTime: “A thousand years in Thy sightare but . . . as a watch in the nignt”(90th Psalm); or, in the words ofGoethe: “. . . and all this striving,whirling motion is Rest Eternal in theLord.”

Another reason why God’s creativewill is not fettered by His laws is that,they are not separable from Him. Heis the Law; as the Gospel says: “Andthe Word was God.”

This same argument applies to thefree will of man. As God is not separatefrom his laws, so man is not separatefrom his God. God is not a personalRuler way up in Heaven; He is the“God of our hearts” who is within us

ju st as we are within Him. Our will—the true will of our soul, not everyreflex urge of our body—is as free as

V A

the will of God, because our soul andthe Divine Soul are one. To the Mysticthis Oneness is not a theoretical argu-ment but a real experience whichbrings great power and great responsi-bility: Any creative thought which is

clearly visualized and allowed to sinkto the depth of man’s soul, becomes athought of the Universal Soul and thusan established fact somewhere andsometime. Thus the Freedom of theMystic is a much greater privilegethan is the individual freedom whichseemed opposed to causality. It is notanarchy but free partnership withDivine Law.

Thus mystical religion rises abovethe great paradox. It points the way notonly to the established creeds andphilosophies but also to science. Withinthis generation science has establishedthe unity of time and space, of energyand matter. Mysticism calls upon it towiden its scope until it embraces theunity of all forms of existence: of mat-ter and consciousness, of thought andaction, of physical and moral law.

When this universal Unity becomesunderstood by the average man, he willno longer worry about the incompati-bility of science, philosophy, and reli-gion: he will be at Peace.

V


A VALUABLE KEYEvery subiect covered in 21 years of the Ro sic rucia n D iges t (and its predecessor,

the M ys ti c T ri angle )—252 issues—over 2,000 articles, may be easily found with the indexon sale by our Supply Bureau. The articles are listed alphabetically by subject andby author. Illustrations and special features are also given. Th e exact issue and pagenumbe rs are indicated for each item. This makes it a simple matter to find anythin gyou may want to look up.

For instance, suppose you remember an article on reincarnation or psychic develop-ment that you would like to review; but you do not remember just when it appeared.In less than a minute, you can know' the exact issue in which the article appeared,even if you don’t rememb er the name of the author, o r the exact title. On the otherhand, you may have a favorite auth or whose works you ma y wan t to study. Or, youma y remem ber some article by its autho r alone. By referring to the section on authors,you can quickly locate it and immediately know where to find the article.

Here is the key to a wealth of knowledge on many subjects dealing with mysticism,occultism, psychology, metaphysics, philosophy, music, art, science, and other fields.

All issues from 1923 to 1943, inclusive, are covered. Jus t ask for the “ CompleteIndex of Mystic T riang le and Rosicrucian Digest.” Th e price is only $1.25, postpaid.Send your order to:

ROSICRUCIAN SUPPLY BUREAURosicrucian Park, San Jose California, U.S.A.



New Life for All By Dr. H. S p e n c e r L e w i s , F.R.C.

(From Rosicrucian Digest, June, 1931)

Since thousands of readers of the Ro sic rucia n D ig es t have not read many of theearlier articles of our late Imperator, Dr. H. Spencer Lewis, we adopted the editorialpolicy of publishing each month one of his outstanding articles, so that his thoughtswould continue to reside within the pages of this publication.

In t h e greater part of theworld the winter monthshave passed and thes p r i n g a n d s u m m e rmonths are at hand, andthere is general rejoicingin the hearts of man andbeast, and even in the

hearts of the flowers andtrees. It is a period of new life for all,and we should rejoice in this annualperiod of regeneration and attune our-selves with the Cosmic vibrations thatbring life and reconstruction. It istruly a period of reincarnation foreverything that grows on the face ofthe earth and of regeneration for allhuman beings.

Most of you are looking forward tosome sort of vacation this summer orto some period of recreation with out-ings, short journeys, a change of scen-ery, a change of climate, and an oppor-tunity to do many things that youhave wanted to do all through the win-ter months. Truly, the great outdoors,in all its beauty and mildness of cli-mate, offers an exceptional opportunityto millions of persons to make new con-tacts, to do different things, and to finda new life.

In making your plans, therefore,keep in mind the fact that the greatestenjoyment possible is that which isfood to the mind and to the soul. Afterall is said and done, the pleasures of

the flesh are but temporary and oftenwholly unsatisfactory.

Having lived in New York I havehad the opportunity to witness, as oneof the seekers for a change of environ-ment, the multitudes who would jaminto the trains and cross the BrooklynBridge to take a long and uncomforta-

ble ride to Coney Island or some of thebeaches along the shore, and after in-vesting in every purely physical ormaterial form of amusement, crowdedon all sides by the pleasure seekingmultitudes and suffering the heat andclose atmosphere of crowded places, Ihave returned home late in the day tofind that after all was said and done,I had neither enjoyed the day nor bene-fited in any possible way. I have beenwith those who have crowded acrossthe ferry boats at Fort Lee to go up

high on the Palisades to an amuse-ment park, and found there the samerush and jostle of men and womenseeking pleasure and happiness of anartificial kind, and I have returnedhome disappointed and less rested thanwhen I started.

For years, I tried every avenue ofpleasure that a great city like NewYork could offer. And, as I look backnow upon thirty five or forty years ofsuch experiences, I recall only a fewmeans of real pleasure that came intomy fife in those years. Outstandingare the hours I spent in the great libra-

( 6 )pJUuu j



The Ros ie r ucian Digest March 1948

ries at 42nd Street and Fifth Avenue,sitting comfortably at a table with rareand interesting books spread out beforeme and sufficient time to enjoy themto their fullest. Second, to these hours,are the hours I spent in the Metropoli-tan Museum of Art and in other mu-seums of the city, often alone, exceptfor the multitude of impressions andinspi r ing thoughtsthat crowded in onme from the things Isaw. Then, there arethe hours that I spentin journeying to afarm many miles froma railroad, south ofFlemington, New Jer-sey. Here, nature inall of its rustic beautyand unpa in ted bymodern artificialityoffered complete rest,relaxation, and theopportunity to readand study. The goodair, good food, plentyof fruit in season, andthe fields and hills toramble through, withshady trees underwhich to rest, andread, and a night ofperfect sleep and re-

cupera t ion , cons t i -tuted rare treats, in-deed.

No ma t t e r wha tcity you live in, thereare suburban placeseasily reached thathave an opportunityfor rest and seclusion.All the money in theworld cannot buy anypleasure equal to acomfortable positionunder a great, big,

protecting tree, with agood book, or a lesson, or a lecture, oreven one’s own thoughts to picture newscenes and new ideas in the conscious-ness.

And, do not forget that the youngones who do not have an opportunityto ramble in the fields and to get undertrees, or wade in brooks, or play on thegrass are deserving of this rare treat,not only because of the effect it has

upon the imagination and the educa-tion of a child, but the effect it hasupon his health. If you have no chil-dren of your own to take with you,even for a day or perhaps a week, tryand take the child of someone else whomight otherwise miss such an oppor-tunity to be reborn and to start a newlife. If you can find no child among

you r relatives, you canfind a child some-where in your city,whose life may bechanged or whose lifemay be saved by suchan act on your part.And, certainly such atime of glorious livingwill never be forgot-ten by the child.

Remember, too ,when you are in thecountry, that there arecertain natural lawswhich you can use tohelp your health andto benefit yourself inm any ways. Remem-ber that while there isvitality and life in theair you breathe, thisvitality is only a com-plement to the othervitality necessary forperfect hea lt h. Thisother vitality comesfrom the earth itself.We are living upon amaterial earth that islike a huge magnetand the magnetism ofthis earth is as essen-tial to our health as isthe air we breathe.We have been gradu-ally isolating ourselvesfrom a full enjoymentof this earthly mag-

netism through thedevelopment of different ways of cloth-ing our bodies, and especially in wear-ing shoes and other things that separateus or isolate us from the earth’s mag-netism. Very few persons seem to real-ize that the wearing of shoes is one ofthe greatest detriments to the mainte-nance of perfect health.

The German natural scientist whopropagated the removal of shoes and

B y E r w i n W. E . W n t e rm e y e r , M . A . , F . R . C .

D i r e c t o r , A M O B C T e c h n i c a l D e p t .

• R e c e n t e x p e r i m e n t s a t t h e U n i -v e r s i t y o f C a l i f o r n i a i n B e r k e l e yh a v e t h r o w n n e w l i g h t u p o n t h em y s t e r i o u s f o r c es w h i c h h o l d t h en u c l e u s o f a n a t o m t o g e t h e r . I ti s p r e s e n t l y b e l i e v e d t h a t e v e r ya t o m i c n u c l e u s i s c o m p o s e d o fa g g r e g a t e s o f t w o k i n d s o f p a r -t i c l e s : ( 1 ) p r o t o n s , o f p o s i ti v ep o l a r i t y , a n d ( 2 ) n e u t r o n s , o f n op o l a r i t y . B o t h p a r t i c l e s p o s s e s sI d e n t ic a l m a s s n u m b e r s . I f a l ln u c l e a r f o r c e s w e r e e n t i r e l y e l e c -t r i c a l . t h e n , a c c o r d i n g t o t h e l awo f e l e c t r o s t a t i c r e p u l s i o n , a l l p r o -t o n s s h o u l d m u t u a l l y r e p e l o n ea n o t h e r a n d c o n s e q u e n t l y n os t a b l e n u c l e u s c o u l d e x i s t : t h ef a c t t h a t t h e y d o n o t . i n d i c a t e st h a t s o m e o t h e r t y p e o f f o rc e —a f o r c e o f a t t r a c t i o n — m u s t e x i s t .T h e n a t u r e o f t h i s n u c l e a r f o rc ei s s t i l l a m y s t e r y . I t h a s b e e ns p e c u l a t e d t h a t s u c h f o r c e m i g h tp o s s e s s t h e a b i l i t y t o s h i f t ap o s i t i v e e l e c t r ic c h a r g e b a c k a n df o r t h b e t w e e n t w o n e u t r o n s . C o n -s e q u e n t l y , b e f o r e a n y p r o t o n p a i rc o u l d m u t u a l l y r e p e l , a s h i f t o fp o s i t iv e c h a r g e w o u l d t a k e p l ac e ,m a k i n g a t l e a s t on e o f t h e m n e u -t r a l a n d a r e p u l s i o n i m p o s s ib l e ,a n d r e s u l t i n g i n a s t a t e o f d y -n a m i c e q u i l ib r i u m . F o r t h i s r e a -s o n t h e u n k n o w n f o r c e is a l soc a ll e d a n " E x c h a n g e F o r c e . ” T h ee x p e r i m e n t s a t B e r k e l e y s e em t od e m o n s t r a t e t h a t t h e p o s t u la t i o no f E x c h a n g e F o r c e s Is n o l o n g e rm e r e s p e c u l a t i o n .



the taking of a walk barefooted for anhour a day was revealing only an an-cient fundamental truth. He advocatedwalking in the dew of early morningin order that this rich, magnetic watermight come in contact with the flesh ofthe body. Most certainly dew water hasa magnetism in it that the stale waterof reservoirs never contains. There is agood reason why the children of pasttimes found so much pleasure in theold swimming hole. The vitality of thatwater charged with the earth’s mag-netism was a stimulation for them andfilled them with more pep and morelife than an ything tha t could have beengiven to them in the form of food ornourishment.

So while you are in the country, tryto be where you can easily and con-veniently take off your shoes and stock-ings and walk barefooted some hours ofthe day, even if in the sunshine on thedry grass. If you can wade in the brookof running water that is fresh, be sureand do so at least once a day, and ifthere is dew in the morning, take ad-vantage of it for one hour each morn-ing. If you can bathe in some runningstream, take along a bathing suit and

et the utmost benefit from this wonerful treat of nature. Drink plenty ofwater that comes through living wellsinstead of reservoir water, and drink itas often each day as you possibly can.Eat plenty of fruit and after each meal,lie down on the grass or the ground inthe shade and sleep. Bask in the sun-light for an hour each day while lyingon the ground so that you r body absorbsthe magnetic conditions of both of thegreat polarities, the earth and the sun.Do not overlook the fresh, green vege-

tables. Try to eat as many of these rawas you possibly can. Remember thatcooked or boiled vegetables extract theimportant juices and these are oftencast away with the water. Hunt forsome fresh dandelion and water cress,and eat some of these, after properlywashing them, before each meal. Eatplenty of asparagus, celery, lettuce,spinach, turnips , and carrots. Greenpeas, lima beans, and many other vege-tables, such as carrots, can be eaten rawwith great benefit.

Do not spend your vacation whereyou have to dress many times a dayin order to meet the competition ofothers who may be there solely for thatpurpose. Get back to nature in everysense of the word and have your cloth-ing as simple and loose about the bodyas is possible. Do not mind how muchdirt you get upon your body, and evenif you get some of it into your system.Go to sleep clean each night withplenty of fresh air, lying flat on yourback in bed if possible, and never mindhow soiled or disheveled you may be-come during the day. Take along somebooks, the reading of which will con-stitute the basis of new thoughts, newideas, and new principles in your fife.Take along some of your lectures andlessons, and read them over. Do nothave your lectures stopped while youare on a vacation of two or three weeks,for this means suspending your mem-bership temporarily and breaking thecontact with all of us. You can haveyour lessons forwarded to any postoffice, general delivery or otherwise, orto any box number, by writing to usseveral weeks in advance, or sendingan air mail letter, telling us, and we willbe glad to take care of this for you; or,if you prefer, you can allow your lec-tures to go to your home and accumu-late there for two or three weeks whileyou are absent. When you return fromyour vacation, it will be easy for you toread two or three lectures a week untilyou catch up to your regular weeklylesson again.*

But whatever you do this summer,go away with the intention of makingthis vacation period a time for regen-e ration ph y s i c a l l y , menta lly, andspiritually. Do not forget the Cathedralcontact hours.

Remember also to share what youhave, if you can, with some unfortu-nate one and if you can cut down yourtwo weeks’ vacation to only one weekand take someone else with you for thatweek, who would otherwise have novacation, some elderly woman or man,or some child, you will find that youare also creating in the Cosmic foryourself more life and more blessings.

•This reminder i s s t i l l a t imely sugges t ion .

V A VR EM EM BE R T H E C O N V E N T I O N J u l y I I t o 17 1948



T h e Rosicruc ian Dig es t Mar ch1948

The “Cathedral of the Soul” is a Cosmic meeting place for all minds of themost highly developed and spiritually advanced members and workers of theRosicrucian fraternity. It is the focal point of Cosmic radiations and thoughtwaves from which radiate vibrations of health, peace, happiness, and innerawakening. Various periods of the day are set aside when man y thousandsof minds are attuned with the Cathedral of the Soul, and others attuning withthe Cathed ral at the time will receive the benefits of the vibrations. Those whoare not members of the organization may share in the unusual benefits as wellas those who are memb ers. Th e book called “Lib er 777” describes the periodsfor various contacts with the Cathed ral. Copies will be sent to persons whoare not members if they address their requests for this book to Friar S. P. C.,care of AMORC Temple, San Jose, California, enclosing three cents in postagestamps. (Please state whether member or not—this is important.)

MIRACLES AND THE GOOD LIFE

n t h e literature of reli-gion and mythology,there are many exam-ples of what men inter-preted to be miracles.These events were usu-a l ly occurrences tha twere considered to be theresult of direct Divine

intervention in man’s daily affairs. The

history of man shows that, in almostall periods of time and in all races,regardless of their beliefs, these socalled miracles took place. The factthat they were recorded primarily forearlier stages of civilization, than ourown, tends to make many individualsinterpret these stories of happenings asexaggerations on the part of those whorecorded the events.

It is neither the time nor the placeto go into an analysis of whether ornot miracles occurred; rather, weshould consider the psychological ef-fect upon the individuals who believedin the miracles. In other words, we arenot interested here in the study ofproof or lack of proof of Divine inter-vention in man’s affairs, but in thestudy of the reaction of human beings

to what they believed were such oc-currences.Surely the peoples of the Eastern

Me diterranean area, at a period knownas Ancient History, must have con-sidered miracles as facts. Stories existin the literature of many countries andraces of how a god or gods would fre-quently undertake various feats, usu-ally to bring about an unexpected, or,



in some cases, a hoped for occurrence,or at another time, a suspension of anatural event so that something con-trary to what was expected would takeplace. We have accounts of the world

as standing still, or rather, of the stop-ping of the sun, in these descriptions.The gods of Olympus frequently

took on human forms and descendedto mingle with the population of an-cient Greece, and they performed vari-ous acts different from those of ordi-nary men. Consequently, the averageindividual of these times must no t havebeen particularly surprised at any oc-currence, because he accepted the be-lief in miracles.

Whether or not superstition is in-

volved, there must have been, then, adirect awareness of a Divine Being onthe part of more people than there istoday. Some held this Being unfair—tha t his miracles would be worked uponthem in such a way as to interrupt thefulfillment of their hopes; others, be-lieving that this work was for theirbenefit, expected any simple problemin their private affairs to be solved byDivine intervention. The final criterionby which to judge these individuals iswhether or not people of that time werebetter than they are today when thereis no anticipation, psychologically atleast, of the functioning of miracles inclose relationship to our daily lives.When we read the exhortations of theancient prophets and the pleas of thephilosophers and teachers of the an-cient mystery schools, we are prone toaccept as fact, that people were notgreatly influenced in behavior by a be-lief in their close association with aDivine Force. These ancient peopleseem to be no better than are those oftoday. In fact, the records of the sins

of some of them would make even theworst in human behavior today appearnegligible.

This is not necessarily a considera-tion of the question of whether mira-

cles may still happen; however, manhas given less and less thought to theposition of a Divine Force in connec-tion with his daily affairs. There aredeeply religious individuals who be-

lieve that this force works closely withthem in their daily living. As a whole,all happenings are rationalized in theoccurrence of storms and disasters; or,on the other side of the picture, goodcrops and manifestations of science areall accepted as the result of the work ofman himself. Little, if any, credit orattention is given to a God permittingfulfillment of these events in man’severyday world.

Actually, the miracles of today arethe miracles of man’s awareness of his

own place in the Cosmic scheme. Thependulum, in a sense, has swung froma belief that all events are the result ofdirect intervention to a belief that mancan stand alone and needs no Divineguidance. Between these positions is theman who knows that he is a segmentof a force greater t han me rely the ideastha t compose his own mind, and, on theother hand, knows that the greatestmiracle that ever has been or ever canbe is the fact that a force having itsroots in a Divine essence works throughman, and that man may direct thisforce and thereby perform acts whichmight at one period of time have beenconsidered as miracles.

The good life that man should leadthat would direct him to peace and har-mony in his environment, and with hisfellow men and fellow creatures, is alife inspired by his intimate relation-ship with the source of all life. It comesfrom the contemplation of his place inthe universe and the relation of his

soul or true self to God. Such methodsand procedures that will give faith toman in understanding better this rela-tionship will direct him toward the at-tainment of the good life.

A RITUALISTIC EVENTThe New York City Lodge will observe its New Year Feast on Sunday, March 21,

at 8:00 p.m., in the Py thia n Tem ple, 135 W est 70th Street. All active Rosicrucians inthe New York area, who may find it possible to come, are cordially invited.




Whence the Indian? By C l e v e H a l l e n b e c k

h e prevailing view is thatAmerica originally was

peopled from Asia, byway of the Bering strait,and that there probablywere later importations,at the heliolithic* level,across the “island steppingstones” of the Pa-

cific, Am erican ethnologists are inclinedto place the first appearance of man inAmerica at a comparatively late date,or not earlier than 4,000 B.C. Evidenceof the presence of man in SouthAmerica some 12,000 years ago has notbeen generally accepted. In Argentina,however, the skeletal remains of a man,indubitably Indian, were found in-terred beneath the carapace of a glyptodon. and critics argue that that shellitself may have been fossil at the timeit was used for sepulture.

But the recent discovery, in NewMexico, of evidence of the so called“Sandia man” necessitates a completereconsideration of the question asked inthe above title, and also tends to vali-date the Argentina evidence. Accordingto such authorities as Dr. Frank Hibben of New Mexico University and Dr.

Kirk Bryan of Harvard, both of whomexamined the evidence in situ as it wasuncovered, the Sandia man, who un-doubtedly was Indian or ancestral tothe Indian, dates back to about 25,000B.C.

The evidence cannot be evaded ordiscounted. On the floor of the Sandiacliff cave, paleolithic spearheads andthe remains of fires have been found

associated with the bones of the Mega-therium, mammoth, mastodon and

camel, and none of the five overlyingstrata—one of them of hard calcite—had been disturbed from the time it waslaid down until excavated a few yearsago. Again, only a few months ago,excavations near Tepexpan, Mexico,brought to light the fossil skull of aman, indisputably Indian, which ar-chaeologists date back to about 15,000B.C. A restoration of this “TepexpanMan,” as he is called, shows a closekinship between him and the modernTepexpan Indian.

Now, while Bering strait, 6,000 yearsago, may have been sufficiently clearof the ice cover of the last glacialperiod, to permit the passage of man,the question is whether this strait wasnegotiable 15,000 or 20,000 yearsearlier. I think the answer is definitelyno.

The ice sheet at its farthest southreached, in Europe, approximately tolatitude 52° N., and in North America,to latitude 40° N. On both continentsit followed, more closely, the present50° F. isotherm. According to modernstudents, it began its retreat some 40,000 years ago. Dr. Gerald de Geer holdsthat it did not retreat past the latitudeof Stockholm, Sweden, until about7,000 B.C., and other autho rities con-cede his claim “clearly established”(Wright) or “well nigh conclusivelyproved” (Humphreys). Granting this,then at what time was the Bering straitarea—4° of latitude farther north thanStockholm and 20° F. colder—releasedby the ice?



On the evidence, the average rate ofrecession was not over three miles percentury—probably less. Ignoring thedifference in temperature, and consid-ering only the difference in latitude,the ice margin would not have clearedBering strait until 9,000 years after itpassed Stockholm, which would put itat about the beginning of the Christianera. Perhaps the ice was not as deepover Alaska as over Sweden, but be-cause of the lower temperature, melt-ing would have been retarded. Eventoday glaciation persists in Alaska atlatitudes and elevations that, in Sweden,are devoted to agriculture and grazing.So I believe we are quite conservativein assuming that the Bering strait area,up to 4,000 or 5,000 B.C., was suffi-ciently icebound to prohibit passage byman.

So far as the evidence goes, the con-figuration of the globe, as regards conti-nental areas, was during the glaciationabout the same as now; hence, the at-mospheric and oceanic circulationswere essentially the same as now. Con-sequently, the relative distribution ofsnowfall must have been much thesame, but probably was greater inamount, because the equator to poletemperature gradient doubtless wasgreater. If the building up of the icecover required as much time as did thesubsequent melting, then, even at thepresent rate of snowfall, Alaska, east-ern Siberia, Bering strait, and thenorth Bering sea must have been buriedund er ice close to a mile deep. (A t thepresent ra te of snowfall, if none melted,it would form 45 feet or more of iceper century.) So, as late as 10,000 yearsago, it must still have been deep, con-tinuous, and rent by fissures andchasms which forbade passage by any

form of life not possessing wings.It may be noted further that appar-ently there was a wide, untenantedzone, too cold for man and for theplants and animals upon which he de-pended for subsistence, between themargin of the ice and the nearest hu-man occupants. This clearly was truein Europe, and if similar conditions ex-isted in Asia, which, latitude for lati-tude, is 15° to 20° colder than westernEurope, then it is safe to say that for atleast 15,000 years after man first ap-

peared in America, he was still farshort of the Bering strait in Asia.

Migration of Man and Bird

I do not believe that in those timesman actually migrated into any for-bidding environment. Primitive migra-tions have always been induced byoverpopulation. The gradual warmingup of the land following the retreat ofthe ice progressively opened up newregions suitable to human occupancyand, since population in a primitivepeople increases very slowly, it is quiteprobable that new territory becameavailable as fast as it was needed.Henc e th ere wras no incentive to pene -trate forbidding regions in search ofnew habitats.

There are equally serious objectionsto the theory that primitive man couldhave crossed the Pacific by way of the“island steppingstones.” Each steppingstone had to be habitable, for in hisdispersion man paused on each oneuntil he became overcrowded. Habita-ble islands of the Pacific cease some2,000 miles short of America, withboth trade winds and ocean currentssteadily opposed to any further east-ward advance. Man seems to have hitupon sails soon after he devised sea-

going craft, but the continents were allpeopled long before he was able to tackinto the wind. He depended mainlyupon paddles, utilizing the wind onlywhen it blew in the right direction.Hence he could have made no headwayagainst the continuous trade winds, andoutside the trades any venture wouldhave become a helpless drifting formonths or years in variable winds: anordeal that he could not have survived.

It may be objected that the prehis-toric Polynesians were good enoughnavigators to occupy one island groupafte r another in the Pacific. But overPolynesia the winds are variable andislands are no insurmountable distanceapart, so that if the craft carried out tosea an occasional one would reach land.I believe, however, that those peoplewere led to seek new lands by observ-ing the flights of land birds: a factor inman’s dispersion that has been some-what neglected by ethnologists. Primi-tive man was a close observer of nature.He knew that a straightaway flight ofbirds meant that those birds were



T he Rosicrucian Dig es t Ma rch1948

headed for land not a very great dis-tance away, but even with this knowl-edge he had to await favorable winds.Both the eastward flight of birds andthe occasional favorable winds ceased2.000 miles short of America, and man

could not have bridged that gap evenhad he been induced to attempt it.However, all that may be beside the

point, for competent students estimatethat the dispersion of the Polynesiansover the Pacific islands was not com-pleted until 1,000 or 2,000 B.C., or atleast 20,000 years after man had occu-pied America.

Cro- 3 Watjnards 9 the First Americans

So I venture the suggestion that theAmericas were first peopled from west-ern Europe and/or northwestern Africa,and in what follows I submit my rea-sons for this belief.

For some 25,000 years, or from about40.000 to 15,000 years ago, extremesouthwestern Europe and northwesternAfrica were occupied by a paleolithicpeople, the Cro Magnards. These proba-bly had occupied Mediterranean Africafor some thousands of years before cli-matic conditions permitted them tospread northward into Europe.

The Cro Magnard was mongoloid,

but not Mongolian. Restorations exe-cuted by qualified anatomists reveal aclose physical kinship between him andthe American Indian. Thus, the restora-tion in the American Museum of Natu-ral History strongly suggests a PlainsIndian: Horrabin’s picture of a CroMagnard, in Wells’ Outline of History ,might have been copied from a photo-graph of the celebrated Apache chief-tain Victorio , so striking is the resem-blance. The American Indian and theCro Magnard otherwise exhibit a closerkinship with each other than does eitherwith any other type of man, living orextinct. H. G. Wells, echoing the pre-vailing view, states that “there is astreak of Cro Magnard blood in mostEuropeans, and a much stronger streak,if not a predominant strain,” in theAmerican Indian. He further notes thatof all existing races, the American In-dians alone have exhibited a pictorialdisposition like that of the Cro Mag-nards. Both liked to draw and paint,

and they used the same colors of pig-ments. The petroglyphs of the Indianare much like the prehistoric petro-glyphs found in southern Europe, butboth are totally alien to those of easternAsia and Polynesia (10th Annual Re-

port, Bureau of American Ethnology),which is contrary to what we wouldexpect had America been peopled fromthe west.

It may be objected that while theCro Magnard was pa l eo l i t h i c , t heAmerican Indian was neolithic. It istrue that a majority of the tribes, atthe time Europeans first saw them,were at the neolithic stage. But in factthere were tribes in all stages frompaleolithic to heliolithic. The formerhad no pottery, no weaving, no polishedstone implements, no domesticated ani-mals, and no agriculture, and althoughthey had fire they ate their food rawand lived from hand to mouth, storingnothing for future consumption. Cabezade Vaca found, lived with, and de-scribed such tribes in southern Texas(1528 to 1535), and such later werefound in other parts of the continents.The fact that most tribes were neo-lithic argues no more than that theyhad made some progress during their25,000 years tenan cy of America.

It is a comparatively short distanceacross the Atlantic from northwesternAfrica to South America—only about1,600 miles, airline— and over that pa rtof the Atlantic both the trade wind andthe ocean currents are vigorous andtend steadily toward America. Bottlescast into the ocean experimentally, offthe African coast between north lati-tudes 5° and 30°, have been picked upat various points on the American coastbetween the m ouths of the Amazon andthe Mississippi rivers. A boat set adriftwould follow practically the samecourse.

In this way, I believe, people fromthe Iberian peninsula and northwesternAfrica reached America. The onlyquestion would be, not whether theywould reach America, but wh ether theycould survive the trip. If their crafttraveled one fourth as fast as the nor-mal trade wind, they would make thecrossing in 25 to 30 days. With thehighe r than norm al trade velocitieswhich often prevail, the crossing would



be effected in correspondingly less time:perhaps in as few as 18 days.

Since the Cro Magnard was a fisheras well as a hunter, he had boats orrafts, and it is quite possible that some-

times his craft were caught in a vigor-ous trade wind and carried westward,with an occasional lucky one reachingthe American coast with its occupantsalive. But I believe the migration wasdeliberate and induced by the annualmigratory flights of the Arctic tern.These terns, skirting the coasts of theBritish isles, the Iberian peninsula andnorthwestern Africa, then took off tothe Canary islands, thence to the CapeVerde islands, thence across the Atlan-tic to the coast of Brazil. Following thedirection taken by these flocks, the CroMagnards would have discovered theCanary islands: this would have en-couraged them to follow farther,whereby they would have reached theCape Verdes. From there, th e continuedflights of the terns southwestwardwould have been a standing invitationagain to follow on and discover. In suchdeliberate seekings for new homes,men would have provisioned their craft,and so would have been able to survivelong voyages. Since none returned,others would have followed, and there

may have been a dribbling over thatroute for thousands of years, or untilthe Cro Magnard was displaced by theGrimaldis or by the “MediterraneanDark W hites.”

A Step Acrass the Atlantic

As regards the later supposed impor-tation of heliolithic culture into tropicaland subtropical America, which mayor may not have occurred: if one racecould successfully bridge the Atlantic,then wh y could not any other race thathappened to occupy the same initialposition? Th e heliolithic culture re-ferred to is believed to have originatedin the western Mediterranean area—atleast there is where we first find it.Why take it through coastal Asia andacross the Pacific “steppingstones”when there was the vastly easier singlestep across the Atlantic? There evenmay have been some negroid (Gri-maldi) element carried across, for theCarib Indians, and perhaps other tribesof northeastern South America, betraysome negroid physical and tempera-

mental characteristics. We know thatsome later Europeans were carriedacross. Cabral thus accidentally discov-ered Brazil while trying to sail aroundAfrica, and the Indians of eastern

Mexico, at the time of Cortes, had tra-ditions of bearded white men who hadarrived from the east in winged boatsand who subsequently departed. Cabralwas by no means the first European todiscover South America, but the firstwho succeeded in getting back.

Afte r Bering stra it became negotiable—which is to say, within the last 4,000or 5,000 years—there was an importa-tion of Asiatic Mongolians (Eskimos).Where these and the Indians impingedupon each other they interbred, and the

blood of each became diffused, over asteadily widening zone, into the other.But the pureblood Indian is a quite dif-ferent ethnic type from the purebloodMongolian, as Huxley’s race chartclearly reveals—so different, indeed,that for long ethnologists regarded theIndian as one of the primary divisionsof mankind.

The Cro Magnard is not extinct. Hesurvives to this day in the AmericanIndian.

The foregoing is not advanced as afinal solution of our question, but isoffered as a feasible alternative to thenow highly vulnerable Bering straittheory.

•For any readers who may not be familiarwith ethnological terminology:

Paleolithic has reference to a primitive cul-ture characterized by rough stone implements(or even an absence of worked stone)—noweaving or pottery, no domesticated animalsand no agriculture.

N eoli th ic cultur e is characterized by polishedstone implements, pottery, weaving, elemen-tary agriculture and one or more species ofdomesticated animals.

H el io li th ic refers to a form of late neolithic,warm climate culture marked by sun worship,great stone monuments and a religion involv-ing human sacrifice.

There, of course, is no defined boundarybetween paleolithic and neolithic stages ofdevelopment. Th e forme r shades insensiblyinto the latter. Th e two are subdivided intoearly paleolithic, late paleolithic, early neolithic, and late neolithic, the last named carry-ing man right up to the beginning of metallicimplements.



The Rosicruciatt Di ge st Ma rch1948

h a t e v e r March means toothers, to Rosicrucians itrepresents the tim e of re-newal and reunion—thetime of remembrance ofthe eternal simplicitiesof relationship between

the sole Goa and hiscreation. It means thesymbolic New Year’s Ceremony andFeast. Lodges and Chapters throughoutthe world will participate in this tra-ditional rite. Even the isolated mem-ber who is unable to get to a Lodge orChapter will, in his home sanctum,attune himself with his fratres andsorores throughout the world. As in thepast, the Ceremony here at RosicrucianPark will be under the direction of theImperator and the Supreme Counciland will be held in the Francis BaconAuditorium.

* * * * *

One man, very much in evidence inthe Administration building at Rosi-crucian Park, is Erwin Theobald. Hemay be seen daily between the hours ofeight and five through two thicknessesof glass. Working closely with the Im-perator in the matter of advertisingand publicity, in his glassed in cubicle,he literally and figuratively lives inthe public eve. This, no doubt, accountsfor his modesty and natural reticencein releasing any facts about himselfother than those that can be daily ob-served by any and all who pass alongthe corridors of the Administrationbuilding. He did, however, submit thefollowing brief, biographical account:

Born on a Mississippi valleyfarm in Illinois, raised on combread and molasses. Indian moundsand arrowheads plentiful, money

not. Scarcity of prosperity, chiefitem on our farm. Moved to thebusiness world of St. Louis at anearly age. Formal education eclec-tic, still continuing. Chief inter-ests, Rosicrucianism and psychol-ogy of advertising. Class me as a

pragmatist. Joined Order at theage of twenty, a charter memberof the Rosicrucian organization inSt. Louis in 1935. Love my joband have some privacy at home.

The Kepher Ra Club gave Mr. Theo-bald a Christmas present: It was a 1948

Esquire calendar.* * * * *

Some weeks ago, one of our higherdegree members in Canada brought toour attention the activity of an Eng-lish woman; these he thought worthy

of some acknowledgment and encour-agement. Here is the story briefed fromthe newspaper clipping sent us byFrater Jackson:

Mrs. Marie D. Freeman’s homein London was completely de-stroyed by a V 2 rocket and sheherself was crippled by the explo-sion. Three years earlier, herCanadian husband had passedthrough transition because of in- juries received while at tempt ing toextract a woman from a bombedout house. In spite of this experi-

ence, Mrs. Freeman works dailyand gives all of her spare time tohelping young German prisonersof war in England. She visits theircamp four miles from Swaffham,has helped them organize a choirand orchestra, has been instru-mental in bringing them into con-tact with separated relatives, shopsfor those who are unable to speak



English, and last year even wentto Germany as a civilian welfareworker with the Army. She says,“I can’t do very much, but what isgiven me to do, I will. W ar

smashed my home, and everythingI loved, but I can put to one sideany feelings of malice.”The news item is captioned “Do You

Think She Is Right?” Rosicrucians arelikely to answer Yes, wholeheartedly.A letter received from a young studentin the Order indicates that at least oneRosicrucian is on record as doing justwhat Mrs. Freeman has done. Shewrote of outfitting a young German,who was returning home, and makingarrangements whereby packages of

food could be sent to his family there.She even gave up her own chocolateration so that he could take some sweetsback with him. Not only that, she issending him her copy of the Rosicrucian Digest which he learned, verymuch, to appreciate while he was inEngland.

An isolated instance, but it could bemultiplied a hundredfold, in variousparts of the world, if the full story ofour Sunshine Circle activities for eventhe past yea r were made known. Itsdirector, Frater J. Duane Freeman,may be persuaded soon to write of thiswork for the Digest.

* * * * *Frater Anton Svanlund, Sovereign

Grand Ma ster of the Rosicrucian Order,AMORC, for Sweden has recently com

Eleted his translation of Dr. H. Spencerewis’ book Rosicrucian Princ iples for

the Hom e and Business. This is the latestof a long series of Rosicrucian booksfrom the American jurisdiction whichFrater Svanlund has made available inthe Swedish language. Recognized as a

scholar Frater Svanlund, in addition tohis translations, is the author of severalworks on philosophical subjects. He isa tireless worker in the cause of Rosicrucianism and has been for manyyears.

* * * * *Did you ever hear of “Sanderson of

Oundle”? Oundle is a very famous Brit-ish public school, and Sanderson wasits most outstanding and progressiveheadmaster.

Percy Pigott, who was bom at Barton on Humber, went to this remarka

t

ble school as a boy and later lived avery useful life in the banking pro-fession. He retired thirteen years ago,and since that time has occupied him-self with free lance journalism. Read-

ers of the Digest know him well throughhis inspiring and eagerly looked forarticles. His “Symbolism in Legends”will appea r in a futur e issue. M anywho were at the AMORC Conventionof 1937, met Frater Pigott, and willremember him as a friend rather thanas a contributor to the Rosicrucian

Digest. As a member who has attainedto the highes t degrees of his Rosicrucianstudies, he now occupies himself mainlywith reading history and philosophyand writing for the Digest, The Occult

Rev iew, and The National Review. Heis a member of the Bacon Society ofLondon, of the Hull Literary Club, andof a society for psychic researchauaintly called “The Ghost Club.” Wethought you would like to know.

* * * * *

The Depa rtment of Instruction, Neo-phyte Section, supplies us with the fol-lowing encouraging comments of newstudents:

“I have a much better perspective;things that formerly were most annoy-ing, I find I can either correct or dis-miss. This has also been reflected inbetter health and calmer nerves. Thebreathing exercises are almost miracu-lous. When I find so much benefit inthese simple acts, I want to be moreadept in their application.”—L. W. R.

* * * * *

“When I first enrolled, things lookedpretty black for us: W e were heavily indebt and had little prospects of clear-ing the situation up. Now we are notonly almost clear of debt but have

money in the bank and the comingyear looks good. I thank the trainingthe Order has given us in thinking andcontacting the Cosmic for this result.”—E. V. H.

* * * * *

“Until the day I joined the Rosicru-cian Order, I never enjoyed living, butnow everything seems to be beautiful.My health has improved 100 per cent.I am able to talk to people with moreself assurance—not only talk to thembut have them listen attentively.”—H. I.

]



Crisis B y J o s e p h J. W e e d , F.R.C.

(Grand Councilor of A.M.O.R.C. for the North Atlantic States)

his is a warning and aplea. A warning as towhat m ay very well hap-pen and a plea for actionon our part to help pre-vent it.

This plan et, our world,is not in good condition.

__________ It would need not muchof a blowup to set off a chain reactionwhich could destroy it. But it need nothappen—in fact, it will not happen, ifenough people are sufficiently unselfishand far sighted to want to help theworld, and in so doing to help them-selves. Let me explain.

Some of you know that it is possible

to observe, under certain lights, howthe thoughts of a person and of thosearound him cause vibratory changes tooccur in his aura; that is, in the mag-netic field around him. It has beendemonstrated that when the subjectwas holding thoughts of love and well-being and peace his aura became steadyand shone with a white or a blue light.Then, as the experiment progressed andnegative thoughts were hela, thoughtsof fear, of worry, or of simply plainannoyance, the aura became troubled,its radiations became agitated and itscolor changed to a duller tone, shot

with grays and browns. Then, finally,as the climax was reached and the sub77* e ject was urged to feel ang ry and, if

Ros ic ru cian P°“ ible> * in k thoughts of hate, onecould see the violent agitation m his

~ r l aura. It became dark, and dull red M arc h flashes flickered in it like distant light29 48 ning in the clouds.

Some of you have seen these thingsand can vouch for their accuracy. Butdo you realize their significance? Haveyou ever said to yourself, “What effectdo these destructive thoughts which soclearly influence and change the aurahave upon me and the world aboutme?” If you could ever see clearly thechaotic and destructive effect of whatwe call “negative thinking,” you wouldtry your utmost never to hold suchthoughts again.

Thoughts are by their very natureeither creative or destructive. If yourthoughts are not building somethingthey are very probably destroyingsomething. That is why we are toid to“think positively,” to concentrate on the positive side of thought. By allmeans do so to the best of your abil-ity. But it is necessary to pause oftento observe the negative side, in orderto realize and appreciate the violentdestruction the wrong kind of thinkingcan bring.

Just as the thoughts of hate and fearinfluence and change your aura, sothey also influence and alter yourphysical body—and, what is more, thephysical world around you. You say,“How does this occur?” Well, just inthis way:

Disease and Mass Thinking

Many diseases are now attributed,either directly or indirectly, to a lowlevel in human thought. Each war hasbrought its quota of new diseases. Theseare more the result of the fear, worry,and anxiety so universally prevalent in



wartime than they are of the lack ofsanitation, or mass movements of hu-manity, and other causes usually citedby the medical profession. Anyone whopersistently holds thoughts of malice,fear, or hatred dominant in his con-sciousness is almost certain to becomeill. In the same way, when large num-bers of people live in almost constantdread, their mass thinking affects theaura of the community, and in spiteof every counter measure, this fre-quently results in the outbreak of aplague or some form of contagiousdisease. These diseases have tended totake varying forms in the world his-tory even though the causes were fairlysimilar, because of the effects of theradiations in different cycles. At thepresent time, for example, and for thepast thirty years the diseases havestruck mostly the nose, throat, and pul-monary organs.

As you know, energy follows thought,even negative or destructive energy,and therefore the type of contagiousdisease prevalent in certain definitelocalities is the direct result of the lowgrade thinking of the people in thatlocality. Most of the plagues that have

struck the human race and also thosewe know today as unnecessary pestshave the same origin. But these effectsare not only on the surface. The y strikedeeper. There is a possibility that thedull red flashes induced by the thoughtsof anger and hatred in the aura of theexperimenter, when allowed to rule un-checked the hearts of many, find acounterpart, a responsive stirring inthe fires within the earth itself. Thesefires have been nourished and fed andstimulated these many years now, by

the striving and hatred and anger ofman towards man, and they are begin-ning to burst their bonds.

Many times in the past, according totradition, has this earth been all butdenuded of human life, for all practi-cal purposes, destroyed. The sinking ofAtlantis was only the most recent; be-fore it there were floods and other cata-clysms. Whether or not science acceptsthese records, science has substitutednothing reasonable for the origin ofthese stories.

Dedication of Selves

One million steadfast loving heartscan save the world! The fire of love isthe highest and strongest force on thisplanet. The high vibratory rate of thefire of love can absorb and convert alllower fiery forces. Our love can do thisbut what is necessary is application tothe task, a dedication of self to service.What greater service is there than tohumanity itself, to the saving of itsvery existence? Let us then act stead-fastly and all together in being strongand firm. A flaming heart has no roomin it for pettiness or pride, for resent-ment or anger, annoyance or dislike.Think loving thoughts. Fill your heartswith the fire of love, love for humanity,

love for the world, love for God. For just as the hum an aura becomes calmand clear and bright when exposed tothe love of the human heart, so will theaura, the magnetic field, of the earthitself become calmer and clearer as thehealing force of love flows from yourhearts and interpenetrates to the low-est depths. The danger will pass, thesmouldering inner fires will grow dimand submit once again to control, themagnetic atmosphere of the world willbecome clearer; it will assume a finer,rarer quality.

A sense of love within the heart isnecessary. Its warmth must be felt.Then a willingness to serve and a dedi-cation to this purpose are next in order.But this means action, not vague emo-tional feeling but actual deeds, re-stra int, and sacrifices. You ask wh ator how?

Friction in Domes

Each one of you lives in close rela-tionship with some one other personor group. In most cases this is the fam-ily, husband or wife, father or mother,son or daughter. It is right here thatyour work should begin. The courts ofthe land, judges, educators, priests,ministers, rabbis, all who are in closecontact with domestic relations testifythat there is more strife and friction inthe home today than ever before. Thisis understandable but not excusable. Inalmost every instance one unselfish andcompletely dedicated individual in agroup can absorb and eliminate thefriction within the group. Even if thatgroup be composed of only two, the



most basic of all groups, wife and hus-band. Surely, it is difficult. Thereare many times when unfairness andseeming injustice must be overlooked,and when it will seem that this verybig heartedness and sacrifice on your part is taken advantage of and greaterburdens placed upon you. But acceptthem without rancor. Do not strikeback. The on ly road to the elimina-tion of friction is the road of selfsacrifice, and if it is not your sacrifice,then it must be that of another. Neverlet it be said that you have placed yourburden on the shoulders of someone else. Carry not only your own but doyour best to help the burden of others.And begin this service right in yourown home. The message is clear. Donot let any one of you say, “But this

does not apply to me.” It applies toevery one of us—equally.

Mnke Victory Personal

Do these things for yourself and forthe world. Only a m illion pure hearted,dedicated workers are needed and the

V A

world will be reborn. So great is thepower of love!

But failure looms as a possibility.There are not yet enough who havededicated themselves to this construc-tive task. But where can recruits be

found in greater numbers than amongthe thousands of you m ystically trainedbrothers and sisters of the Rosy Cross?Truly here is an army fully armed andready. You are soldiers who need neverfire a shot. The battleground is withineach one of you, right at the thresholdof your heart. Overcome the darkthreats of fear and irritation, impa-tience and dislike, anger and hatred,distrust and envy, and all of the otherlow and degrading thoughts and emo-tions; drive them defeated from thefield so that love can rule there aloneand unchallenged. If you achieve thisvictory in your own heart, it is achievedlikewise on that larger field, the plane-tary field of action. Go, therefore, andlift on high the banner of service tohumanity. May the warmth of the fireof love fill your hearts and cleansethem and purify them and strengthenthem to fight to a glorious victory!

V

The Rosicrucian Dig es t Ma rch1948

A SERVICE ENDED

Art in its message is not circumscribed by boundaries, nor by human differencesof thought. It flows on the creative current, from th e one source, to any p art of theworld where the pilgrim serving as the human channel transmutes its subtle urgesinto objective reality. Nicholas Konstantin Roerich was such a pilgrim. He succeededso well that the Roerich Museum of New York City was built for display of hispaintings and his collections. Ou r readers have rea d rece nt accounts of his transition;however, the following few words quoted from a clipping of the H on ol ulu Star -B ul le tin have their own additional significance:

A G R E AT H U M A N I TA R I A N D I E SBy N o r m a n S. F l o o k

The recent passing of Professor Nicholas K. Roerich in India draws attention to

the w ork of this great hum anitarian on beh alf of world peace. Professor Roerich died on the morning of December 13, 1947, at Kulu, in the Punjab area of India.

H e wa s a na tion al ly kn ow n ar tis t. Tw o tho us an d of his pa in tin gs ha ng in the galleries of twe nty-five countries. H e was also a scientist and an author of note. One of those working for world peace, Professor Roerich's outstanding achievement is the Pact and Banner of Peace committee, which bears his name.

Th is banner of wo rld peace has been adopted as a principle by m an y different nations of the world.



.1:1 t 1 r :”C \\; , \ T l R F O R S C H F P P ' - D P H IL O S O aIjjEO PH PA ST 'l J.S PA RCE LS

P U JEPER D E P /MEDJZIN" VATEQd H c v.OTHEPAPJE F AP DE PE h DEPBH •if IVD.P ER Vv’U V D A P 7 V r ! PTTTEP; - j e s u m n a p h t ft e n W d n d e p

BEN ETHOS;ElOE W fiUO E ft I' JNDDEMQT1GEP O fP lS |p r

- •: - ‘ EN*T'F. 14 95 \'EBEN DERTEUF E M F.TZEL GEBOPEt t lSTERN . FAU Tisr HI. :Fi L' aJI M

1 -P / I I SALZBURG vfensroa

BENEFACTOR OF HUMANITYIn Einsiedeln. Switzerland, the birthplace of Paracelsus, renowned physician, Rosicrucian and alchemist,

monumen t has been erected, in recent years, as a much belated commemo ration of his gre at achieve-ts. Th is statue depicts tha t his researches and practices resulted in the allevia ting of suffering amon gyoung and the old.

The inscription reads in part, “In memory of the physician, scientist and philosopher, renewer of medi-e. father of chemotherapy, advancer of biology and surgery, savior of the mentally disturbed, pronouncer of



* 7 < 4 e Q a t e u t c u f . 7 a

w n & e A i t a n & i + U

PERSONAL INSTRUCTIONat the

ROSE-CROIX UNIVERSITY

W A S y o u r y o u t h a d i s a p p o i n tm e n t ? D i d c ir cs t ances and necess i ty depr ive you o f comple

y o u r e d u c a t io n ? H a v e t h e y e a r s s h o w n t h a t r e gless o f yo ur ea r ly t r a in ing the re a re th ings yo u shoh a v e l e a r n e d — f a c ts t h a t w o u l d m a k e l i fe m o r e u ns tandab le and en joyab le now? Op por tun i ty is lost to you — it kn oc k s again a t the gates of the RCro ix Univers i ty. Sa t i s fy tha t long ing to de lve the mys te r i e s o f science— to work in fu l ly equ iplaborator ies . Si t in mo der n classrooms, par t ic ipatd i scuss ions concern ing the g rea t ph i losoph ica l t ruof the ages . L i s ten to compe ten t Ros ic ruc ian ins tto r s—simply a nd fasc ina t ing ly answer those ques ttha t have long puzz led and in t r igued you .

Fun and Facts

#38 .00June 21 to Ju

( T H R E E W E

Go to school aga in — the Ros ic ruc ian way. p rev ious col l ege o r un ive r s i ty t r a in ing requ i red . tu rn home wi th reborn pe r sona l power and a co

d e n c e f o u n d e d u p o n use fu l knowledge . A dd on eto your usual two weeks’ vacat ion and at tend summ er ’s t e rm of the R ose Cro ix Univers i ty. G

fel lowship, splendid associat ions, and unforget texper iences awa i t you . W r i t e today at o

fo r f r ee book le t o f fu l l pa r t i cu la r s . AddRose Cro ix U nivers i ty, Ros ic ruc ian San Jose, Cal i fornia .

LowTuition



M e m b e r o f" F U D O S I "

( F e d e r a t i o n U i iiv e r s e l l e s d e s

O r d r e s e tS o c i e t e s

I n i t i a t i q u e s )

T H E P U R P O S E O F

T H E R O S I C R U C I A N O R D E RT h e R o s i c r u c i a n O r d e r , e x i s t i n g i n a l l c i v il i ze d l a n d s , i s a n o n s e c t a r i a n

f r a t e r n a l b o d y o f m e n a n d w o m e n d e v o te d t o t h e i n v e s ti g a ti o n , s t u d y a n dp r a c t i c a l a p p l ic a t i o n o f n a t u r a l a n d s p i r i t u a l l a w s . T h e p u r p o s e o f t h e o r -g a n i z a t i o n i s t o e n a b l e a ll t o l i v e in h a r m o n y w i t h t h e c r e a t i v e , c o n s t r u c t i v eC o s m i c fo r c e s f o r t h e a t t a i n m e n t o f h e a l th , h a p p i n e s s a n d p e ac e . T h e O r d e ri s i n t e r n a t io n a l l y k n o w n a s " A M O R C " ( a n a b b r e v i a t io n ) , a n d t h e A M O R Ci n A m e r i c a a n d a ll o t h e r l a n d s c o n s t i t u t e s t h e o n l y f o r m o f R o s i c r u c i a na c t i v i t i e s u n i t e d i n o n e b o d y f o r a r e p r e s e n t a t i o n i n th e i n t e r n a t i o n a l f e d -e r a t i o n . T h e A M O R C d o e s n o t s e ll i t s t e a c h i n g s . I t g i v e s t h e m f r e e l y t oa f f i li a t e d m e m b e r s t o g e t h e r w i t h m a n y o t h e r be n e f it s . F o r c o m p l e t e i n f o r -m a t i o n a b o u t t h e b e n e f i t s a n d a d v a n t a g e s o f R o s i c ru c i a n a s s o c i a t i o n w r i t ea l e t t e r t o t h e a d d r e s s b e l o w, a n d a s k f o r t h e f r e e b o o k T h e M a s t e r y o f L i f e . A d d r e s s S c r i b e S . P. C .. i n c a r e o f

A M O RC T E M P L E R o s i c r u c i a n P a r k , S a n J o s e , C a l i f o r n i a , U . S .A .

( C a b le A d d r e s s : “ A M O R C O ” )

S u p r e m e E x e c u t i v e f o r t h e J u r i s d i c t i o n o f N o r t h , C e n t r a l, a n d S o u t h A m e r i c a , A u s t r a l a s ia , a n d A f r ic aR a l p h M . L e w i s , F . R . C . — I m p e r a to r

D I R E C T O R Y P R I N C I P A L A M E R I C A N B R A N C H E S O F T H E A . M .O .R .C .

T h e f o l l o w i n g a r e t h e p r i n c i p a l c h a r t e r e d R o s i c r u c i a n L o d g e s a n d C h a p t e r s i n t h e U n i t e d S t a t e s , i t st e r r i to r i e s a n d p o s s e ss i o ns . T h e n a m e s a n d a d d r e s s e s o f o t h e r A m e r i c an B r a n c h e s w i l l b e g iv e n u po nw r i t t e n r e q u e s t .

A R I Z O N A T u c s o n :T u c s o n C h a p t e r , 135 S. 6 t h Av e . F. O r o z c o . M a s -t e r ; M r s . J o i e W o o d , S e c . , 4 28 5 t h S t . S e s s i o n s1 s t a n d 3 r d F r i . , 8 p . m .

C A L I F O R N I A L o n g B e a c h :A b d i e l C h a p t e r , M a s o n i c Te m p l e , 8 35 L o c u s t Av e .L e l a n d M . S k i n n e r . M a s t e r ; G e o r g e M . K e i t h ,S e c . S e s s i o n s e v e r y F r i . , 8 p . m .L o s A n g e l e s : *H e r m e s L o d g e , 1 48 N . G r a m e r c y P l a c e , Te l .G l a d s t o n e 1230. A . R . T h a c k a b e r r y . M a s t e r ;R o s e R o b i n s o n , S e c. L i b r a r y o p e n 2 p . m . t o1 0 p . m . d a i l y. S e s s i o n s e v e r y S u n . , 3 p . m .O A K L A N D : *O a k l a n d L o d g e , 6 10 1 6 t h S t ., Te l . H I g a t e 5 99 6.R . L . S p u r r i e r . M a s t e r : H e l e n D . P a p p a g e o r g e ,S e c. S e s s i o n s 1 s t a n d 3 r d S u n . , 2 p . m . L i b r a r yR o o m 4 06 . o p e n M o n . t h r o u g h F r i . , 7 : 30 t o 9 :0 0p . m . ; M o n . , We d . , a n d F r i . a f t e r n o o n , 1 t o 3: 30 .S a c r a m e n t o :C l e m e n t B . L e B r u n C h a p t e r , U n i t y H a l l , O d dF e l l o w s T e m p l e . 9 t h a n d K S t s . W i l l i a m P o p p e r . M a s t e r : M a r g a r e t S. I r w i n , Se c . S e s s i o n s 2n da n d 4 t h W e d . , 8 : 0 0 p . m .S a n D i e g o :S a n D i e g o C h a p t e r . S u n s e t H a l l , 3 911 K a n s a s S t.F r a n c e s R . S i x . M a s t e r , 2 90 9 L i n c o l n Av e . , Te l .W 0 3 78 : M r s . N e l l D . J o h n s o n , S ec . S e s s i o n s1 s t We d . a n d 2 n d a n d 4 t h T h u r s . , 8 p . m .S a n F r a n c i s c o :*F r a n c i s B a c o n L o d g e , 1 95 7 C h e s t n u t S t . , Te l .T U 6 34 0. T h e o d o r e P e t e r s , M a s t e r , Te l . W E -I 1 7 7 8; M r s . J e s s i e R o b b i n s . S e c ., Te l . P R 8 5 2 6 .S e s s i o n s f o r a l l m e m b e r s e v e r y M o n . , 8 p . m . .

f o r r e v i e w c l a s s e s p h o n e S e c r e t a r y .C O L O R A D O

D e n v e r :D e n v e r C h a p t e r , 5 09 1 7 th S t . . R o o m 3 02 . J . C l i f -f o r d C a r r , M a s t e r : M i s s L e s l i e N e e l y, S e c ., 1 37 5L i n c o l n . A p t . 2 . S e s s i o n s e v e r y F r i . . 8 p . m .

D I S T R I C T O F C O L U M B I A Wa s h i n g t o n :T h o m a s J e f f e r s o n C h a p t e r , 1 32 2 V e r m o n t Av e.W i l l i a m R . B r o d e r i c k , M a s t e r : M r s . M i n n i e P e a r lS t o u g h , S e c . , 2 7 1 6 S o . U h l e S t . , A r l i n g t o n , Va .S e s s i o n s e v e r y F r i . , 8 p . m .

F L O R I D AM i a m i :M i a m i C h a p t e r , B i s c a y n e Te m p l e , 1 20 N . W. 1 5 thAv e. O . N i c h o l a s B a u m g a r t , M a s t e r ; F l o r e n c eM . F r a n c o i s , S e c ., 2 78 7 S / W . 3 3 r d Av e . S e s s i o n se v e r y S u n . , 8 p .m .

I L L I N O I S Chica go :*N e f e r t i t i L o d g e , 25 39 N . K e d z i e Av e . M r s . H u g hW. E w i n g , M a s t e r ; E i l e e n S h i r e y , S e c. L i b r a r y

I N D I A N AS o u t h B e n d :S o u t h B e n d C h a p t e r , 2 07 Vi S . M a i n S t . W i l b u rL . K l i n e . M a s t e r ; I r e n e N e w s o m e , S e c. , 102 9H u d s o n Av e . S e s s i o n s e v e r y S u n . , 7 p. m .I n d i a n a p o l i s :I n d i a n a p o l i s C h a p t e r , 52 1 E . 1 3 t h S t . F r a n kH a u p t , M a s t e r ; O s c a r R . S m a l l , S e c ., 84 9 E .M o r r i s S t . S e s s i o n s e v e r y F r i . , 8: 1 5 p . m .

M A R Y L A N D B a l t i m o r e : *J o h n O ' D o n n e l l L o d g e , 1 00 W. S a r a t o g a S t .W a l t e r J . B u r f o r d , M a s t e r , Te l . A r b u t u s 1 14 ;E u g e n e W. S p e n c e r , Se c ., 7 E . E a g e r S t . S e s -s i o n s 1 s t a n d 3 r d W e d . , 8 : 15 p . m .

M A S S A C H U S E T T SB o s t o n : *J o h a n n e s K e l p i u s L o d g e , 284 M a r l b o r o S t . E v e -l i n e B . L y l e , M a s t e r ; F r a n k E . P a r l i n , S e c ., 46W e s t l a n d Av e . , A p t . 2. S e s s i o n s e v e r y S u n . a n dW e d . . 7 : 3 0 p . m .

M I C H I G A N D e tr o it : *T h e b e s L o d g e . 61 6 W. H a n c o c k Ave . H a r r y L .G u b b i n s . M a s t e r , 6 21 2 W e s t w o o d Av e . ; I z e. n M .D y s t e r , S e c. , Te l . R e d f o r d 4 18 0. S e s s i o n s e v e r yT u e s . , 8 : 1 5 p . m .

M I N N E S O T AM i n n e a p o l i s :E s s e n e C h a p t e r , T r a f i c a n t e A c c o r d io n S c h oo lA u d . , 41 S o. 8 th S t. J a m e s F r e n c h , M a s t e r ; M r s .J e s s i e M a t s o n . S e c. . 1 81 0 4 4 t h Av e .. N. S e s s i o n s2 n d a n d 4 t h S u n . , 3 p. m .

M I S S O U R I S t . L o u i s : *T h u t m o s e L o d g e , G e o r g e Wa s h i n g t o n H o t e l . 600N . K i n g s h i g h w a y B lv d . H . J . T u r n e r , J r . , M a s -t e r ; E a r l T i d r o w . J r . . S e c .. 791 8 K i n g s b u r y B l v d . , C l a y t o n , M o . S e s s i o n s e v e r y T u e s . , 8 p . m .

N E W J E R S E Y N e w a r k :H . S p e n c e r L e w i s C h a p t e r , 29 J a m e s S t . M r s .E l i z a b e t h C o r n e l l , M a s t e r ; L o u i s e M . S p a t z , S ec .,128 C h e s t n u t S t . , R u t h e r f o r d . N . J . S e s s i o n se v e r y M o n . , 8 : 3 0 p . m .

N E W Y OR K B u f f a l o :R a m a C h a p t e r , 2 25 D e l a w a r e Av e . , R o o m 9 .A l f r e d E . E n g l e f r i e d , M a s t e r ; C a r o l y n A . Wo o d .S e c ., 23 Te r r a c e , B u f f a lo , N . Y. S e s s i o n s e v e r yW e d . . 7 : 3 0 p . m .N e w Yo r k C i t y : *N e w Yo r k C i t y L o d g e , 2 50 W. 5 7 th S t . I r a H .P a t t e r s o n , M a s t e r ; F l o r e n c e E . G r a b o w, Se c.

S e s s i o n s We d . , 8 :1 5 p .m . a n d S u n . , 3 :0 0 p . m .L i b r a r y o p e n w e e k d a y s a n d S u n d a y . 1 to 8 p. m .B o o k e r T. W a s h i n g t o n C h a p t e r , 6 9 W. 1 2 5 th S t. .



O H I OC i n c i n n a t i :C i n c i n n a t i C h a p t e r , 2 04 H a z e n B l d g . , 9 t h a n dM a i n S t. R a l p h D u n n , M a s t e r , 36 1 T h r a l l Av e . ;B e r t h a H i l l , S ec . S e s s i o n s e v e r y F r i . , 7 : 3 0 p . m .

C l e v e l a n d :C l e v e l a n d C h a p t e r , 20 40 E . 1 0 0 t h S t . W m . R .M o r r a n , M a s t e r . 128 1 W e s t 1 0 4 t h S t . ; M r s . G e r -t r u d e A . R i v n a k , S ec . S e s s i o n s e v e r y T u e s . ,8 : 1 5 p . m .D a y t o n :E l b e r t H u b b a r d C h a p t e r , 5 6 E a s t 4 t h S t. M i s sS a r a h B . K e l l y , M a s t e r ; M r s . K a t h e r i n e M c P e c k ,S e c. S e s s i o n s e v e r y We d . , 8 p . m .T o l e d o :M i c h a el F a r a d a y C h a p t e r , R o i D a v i s B l d g . , 3 rdF I . , 9 05 J e f f e r s o n Av e . M r s . E l e a n o r B r i n k m a n ,M a s t e r : P h y l l i s L . S i l v e r w o o d . S e c . , R t . 5 , B o x63. S e s s i o n s e v e r y T h u r s . , 8 : 3 0 p . m .

O R E G O N P o r t l a n d : •P o r t l a n d R o s e L o d g e , O d d F e l l o w s H a l l , 63 5 N .K i l l i n g s w o r t h C o u r t . O l li e F . F u l l e r , M a s t e r :F l o y d K . R i l e y. S e c . , 1 711 S . W . 1 9 th Av e . S e s -s i o n s e v e r y W e d . , 8 p . m .

P E N N S Y L VA N I AP h i l a d e l p h i a : *B e n j a m i n F r a n k l i n L o d g e , 1 30 3 G i r a r d A v e . G.L . J . J a l b e r t , M a s t e r ; E d n a M . J a l b e r t , S e c. ,2 10 8 S . B r o a d S t . S e s s i o n s e v e r y S u n . , 7 :3 0 p m .T e m p l e a n d L i b r a r y o p e n T u e s . , F r i . , 2 4 p. m .P i t t s b u r g h : *T h e F i r s t P e n n s y l v a n i a L o d g e , 61 5 W. D i a m o n dS t . , N o r t h S i d e . J o h n M . O ' G u i n , M a s t e r ; A m e l i aM . K o m a r c . S e c . M e e t i n g s We d . a n d S u n . , 3 p . m .

T E X A SD a l l a s :L o n e S t a r C h a p t e r , M e r c a n ti l e B a n k A u d i t o r iu m .M r s . O t i s M a r i h u g h , M a s t e r , Te l . M 57 2 3; A il e e nM e r c e r , S e c ., Te l . L 42 4 4 . S e s s i o n s 1 s t Tu e s . a n d3 r d W e d . , 8 : 0 0 p . m .F o r t Wo r t h :F o r t W o r t h C h a p t e r , 51 2 W. 4 t h S t . I d a B . H o lib a u g h , M a s t e r , 37 00 G o r d o n Av e . ; M a r j o r i e P.D o t y , S e c. S e s s i o n s e v e r y F r i . , 8 p . m .H o u s t o n :H o u s t o n C h a p t e r , Y. W . C . A . C e n t e r , 506 S a nJ a c i n t o S t. M a r t in M . B u r k e , M a s t e r ; M r s. W i n -n i e H . D a v i s , S e c. , 8 19 Yo r k s h i r e S t . S e s s i o n se v e r y F r i . , 7 : 3 0 p . m .

UTAHS a l t L a k e C i t y :S a l t L a k e C i t y C h a p t e r , I . O . O . F. B l d g . , 41 P o s tO f f ic e P l a c e . S t a n l e y F. L e o n a r d , M a s t e r ; D o u g -l a s B u r g e s s , S e c . , 8 6 6 S . 8 t h , W. S e s s i o n s e v e r yT h u r s . , 8 :1 5 p . m . L i b r a r y o p e n d a i ly e x c e p tS u n . , 1 0 a . m . t o 7 p . m .

WA S H I N G T O NS e a t t l e : *M i c h a e l M a i e r L o d g e , W i n t o n i a H o t e l , 1431 M i n o r.M a r j o r i e B . U m b e n h o u r , M a s t e r , Te l . M I 14 6 7;E . M . S h a n a f e l t , S ec . S e s s i o n s e v e r y M o n . .8 p . m . L i b r a r y o p e n M o n . t h r o u g h S a t . , 1 4 p . m .

W I S C O N S I NM i l w a u k e e :K a r n a k C h a p t e r , 343 1 W. L i s b o n Av e ., R o o m 8.F r e d C . B o n d , M a s t e r ; M a r i l y n B u b e n , S e c.S e s s i o n s e v e r y M o n . , 8 : 1 5 p . m .

Principal Canadian Branches and Foreign JurisdictionsT h e a d d r e s s e s o f o t h e r f o r e i g n G r a n d L o d g e s , o r t h e n a m e s a n d a d d r e s s e s o f t h e i r r e p r e s e n t a ti v e s , w il l

b e g i v e n u p o n r e q u e s t .

A R G E N T I N AB u e n o s A i r e s : „ ____B u e n o s A i r e s C h a p t e r , C a s i l l a C o r r e o N o . 3 763 .S r . M a n u e l M o n t e a g u d o , M a s t e r ; S r . C . B l a n c h e t ,S e c . , C a l l e C a m a r o n e s 4 56 7. S e s s i o n s e v e r y S a t . .6 p . m . a n d e v e r y W e d . , 9 p. m .

A U S T R A L I AS y d n e y , N . S . W. :S y d n e y C h a p t e r , I . O . O . F. B l d g . . 10 0 C l a r e n c eS t . , 1 2a C h a l l i s H o u s e , M a r t i n ' s P l a c e . J a c o b u sVa n B o s s . M a s t e r ; M r s . F l o r e n c e G o o d m a n , S e c.O p e n T u e s . t o F r i . . 1 t o 3 p .m .M e l b o u r n e , Vi c t o r i a :M e l b o u r n e C h a p t e r . 2 5 R u s s e l l S t . S . T . K e r r ,M a s t e r ; O l i v e O r p a h C o x , S e c. , 1 79 R a t b m i n e sR d . . H a w t h o r n , E E 3 , V ic .. A u s t .

C A N A D A

M o n t r e a l , P. Q . :M o u n t R o y a l C h a p t e r , T h e L o d g e R o o m , V i c to r i aH a l l , W e s t m o u n t . F r a n k A . E l l is , M a s t e r ; A l fS u t t o n , S e c . , 5 4 08 C l a r k e S t . S e s s i o n s 1 s t a n d3 r d T h u r s . . 8 : 3 0 p . m .To r o n t o , O n t a r i o :T o r o n t o C h a p t e r , 93 D a v e n p o r t R d . M a r v e n B o w -m a n . M a s t e r : J e a n W. C a m p b e l l . S ec ., 94 H i g hb o u r n e R o a d . S e s s io n s 1 s t a n d 3 r d T h u r s . , 8 :1 5p . m .Va n c o u v e r , B r i t i s h C o l u m b i a : *V a n c o u v e r L o d g e , 8 78 H o r n b y S t . A . M u n r o eM a c L e a n . M a s t e r ; M i s s M a r g a r e t C h a m b e r l a i n ,S e c . , 8 17 N e l s o n S t . , Te l . PA 9 0 7 8 . S e s s i o n s e v e r yM o n . t h r o u g h F r i . L o d g e o p e n , 7 :3 0 p . m .Vi c t o r i a , B r i t i s h C o l u m b i a : *Vi c t o r i a L o d g e , 72 5 C o u r t n e y S t . T h o m a s F u l - t h o r p , M a s t e r ; R . G i b s o n , S e c ., 14 1 M o n t r e a l S t .W i n d s o r , O n t a r i o :W i n d s o r C h a p t e r . 8 08 M a r i o n A ve . M a t t M a t h is o n , M a s t e r ; M r s . S t e l l a K u c y, S e c . , Te l . 4 4 53 2.S e s s i o n s e v e r y We d . , 8 :1 5 p . m .W i n n i p e g , M a n i to b a :C h a r l e s D a n a D e a n C h a p t e r , 1 22 a P h o e n i x B l oc k .

J o h n G . M e a r a , M a s t e r ; W i l l i a m M . G l a n v i l l, Se c. ,1 80 A r n o l d Av e . S e s s i o n s e v e r y We d . , 7: 4 5 p .m .D E N M A R K A N D N O R W A Y

C o p e n h a g e n : *T h e A M O R C G r a n d L o d g e o f D e n m a r k a n d N o r -w a y . A r t h u r S u n d s t r u p , G r a n d M a s t e r : C a r liA n d e r s e n , S . R . C . , G r . S e c . , M a n o g a d e 13, S t r a n d .

* ( I n i t i a t io n s a r e p e r f o r m e d . )

E N G L A N DT h e A M O R C G r a n d L o d g e o f G r e a t B r i ta i n .R a y m u n d A n d r e a , F . R . C . , G r . M a s t e r , 34 B a ysw a t e r A ve ., We s t b u r y P a r k , B r i s to l 6.L o n d o n :L o n d o n C h a p t e r , R i c h a r d J . L a k e . Sec . . 3 8 C r a r tb r o o k R i s e . I lf o r d , E s s e x .

F R A N C EM i l e. J e a n n e G u e s d o n , S e c . , 56 R u e G a m b e t t a .V i l l e n e u v e S a i n t e G e o r g e s ( S e i n e & O i s e ) .

H O L L A N D A m s t e r d a m :D e R o z e k r u i s e r s O r d e . G r o o t L o d g e d e r N e d e rl a n d e n . J . C o o p s , G r . M a s t e r . H u n z e s t r a a t 141.

I TA LY R o m e :

I t a l i a n G r a n d L o d g e o f A M O R C . D u n s t a n o C a nc e l l ie r i , G r . M a s t e r , v i a L a g o d i L e s i n a 2 7.

M E X I C OQ u e t z a l c o a t l L o d g e , C a l l e d e C o l o m b i a 24 , M e x ic o .S r . R a f a e l A l o n s o E s p a r z a , M a s t e r ; S r . B e r n a r d oL i r a M., S e c . , L o n d r e s 8, B i s , M e x i c o , D . F.

N E T H E R L A N D S E A S T I N D I E SM r s . M . C . Z e y d e l , G r . M a s t e r G e n e r a l . D j a n g l i47 , S e m a r a n g , J a v a . N e t h e r l a n d s E a s t I n d i es .

N E W Z E A L A N D A u c k l a n d :A u c k l a n d C h a p t e r , V i c t o r i a A r c a d e , R o o m 3 1 7.M r s . E . M . Wo o d , M a s t e r , G i f f o r d ' s B l d g . . Vu l -c a n L a n e ; C . A . T r o u p , S ec . S e s s i o n s e v p r yM o n . , 8 : 0 0 p . m .

P O L A N DP o l i s h G r a n d L o d g e o f A M O R C . W a r s a w , P o l a n d .

S O U T H A F R I C AP r e t o r i a , T r a n s v a a l :P r e t o r i a C h a p t e r . J . C . H u n t e r , M a s t e r ; F . E . F .P r i n s , S e c . , 61 Vi l l a S t ., S u n n y s i d e , P r e t o r i a .

S W E D E NG r a n d L o d g e " R o s e n k o r s e t . " A n t o n S v a n l u n d ,F. R . C . , G r . M a s t e r , Va s t e r g a t a n 5 5, M a i m o ; I n e zA k e s s o n , G r a n d L o d g e S e c.

S W I T Z E R L A N DA M O R C G r a n d L o d g e , 21 Av e . D a p p l e s , L a u -s a n n e . D r . E d . B e r t h o l e t , F . R . C . , G r . M a s t e r . 11 Av e . G e n e r a l G u i s a n , L a u s a n n e ; P i e r r e G e n i l la r d ,G r . S e c ., 2 C h e m i n d e s A l l i n g e s , L a u s a n n e .

Latin American DivisionA d F D L J F R C D G d M

Documents

Rosicrucian Digest, March 1948